,,*- 


GIFT  or 


•• 


THE  INFINITE 

IN  TRINITY  AND  UNITY 


By  JOHN  E.  MOHLER 


"And  when  all  things  shall  be  subdued  unto  Him.  then  shall  the  Son  also  Himself  be 
subject  unto  Him  that  put  all  things  under  Him,  that  God  may  be  all  and  in  all."— 1st  Cor. 
15:28. 


Los  ANGELES,  CALIFORNIA 
1913 


Copyright 

1913 
JOHN  E.  MOHLER 


TO  THE  READER 


Do  not  read  as  you  do  other  books.  It  is  written  in 
the  Spirit,  in  deep  experience  of  the  Resurrected  Life 
of  Christ,  or  the  unseen  Christ  in  the  Father,  as  in 
chapters  four  and  five.  Therefore  things  may  be  an 
ticipated  which  can  be  received  only  from  the  stand 
point  of  that  Life. 

But  here  is  the  rule  to  follow.  Read  from  start  to 
finish,  slowly  and  in  the  quiet.  Walk  diligently  in  all 
the  new  light  it  brings  you  which  you  can  receive. 
Unless  you  do  this  you  are  not  competent  to  condemn 
any  parts  you  cannot  receive.  But  as  you  walk  more 
and  more  in  what  you  can  accept,  the  light  of  under 
standing  will  shine  more  and  more  brightly  upon  the 
other.  (See  John  7:16,17.)  It  is  the  only  way  the 
writer  himself  could  receive  it  even  after  it  was  writ 
ten.  Therefore  suspend  adverse  judgment  until  you 
can  live  that  which  the  Spirit  within  you  witnesses  is 
of  God.  If  you  then  condemn  any  parts  of  it  let  us 
know,  in  order  that  we  may  be  taught  of  you. 

Be  patient  with  any  who  can  not  receive  as  much  of 
the  light  as  you  do,  as  on  page  128.  The  book  is  set 
for  union  in  God's  love  in  all  circumstances  and  rela 
tions. 


PREFACE. 

In  many  sections  of  the  world  there  are  children  of  God 
who  are  looking  for  the  end  of  the  world  to  come  to  pass.  They 
think  they  see  many  prophecies  pointing  to  it.  That  the  great 
majority  laugh  at  them  and  regard  their  prophecies  as  but  a 
repetition  of  like  prophecies  in  previous  ages,  which  have  failed, 
does  not  shake  them  in  their  belief.  It  only  strengthens  their 
belief,  because  of  what  Christ  said,  foretelling  that  "As  in  the 
days  that  were  before  the  flood  they  were  eating  and  drinking, 
marrying  and  giving  in  marriage,  until  the  day  that  Noah  en 
tered  into  the  ark,  and  knew  not  until  the  flood  came,  and 
took  them  all  away;  so  shall  the  coming  of  the  Son  of  man  be." 
Matt.  24:38,  39. 

This  is  not  a  book  upon  prophecy,  although  the  author  re 
gards  it  as  leading  toward,  if  not  right  into,  the  second  coming 
of  Christ  in  ways  not  expected.  But  it  is  a  book  upon  LIVING, 
in  which  we  perceive  that  all  which  is  spoken  in  the  Bible  con 
cerning  things  which  must  come  to  pass  before  the  end  of  the 
world,  is  a  general  prophecy  also  of  what  shall  come  to  pass  in 
a  figurative  way  in  the  life  of  each  individual  who  comes  into 
the  best  upon  earth  which  God  has  foretold  for  him.  It  is  "the 
kingdom  of  God  within  you"  as  Christ  says,  by  which,  when  we 
enter  fully,  we  shall  experience,  not  long  for,  "all  spiritual  bless 
ings  in  heavenly  places  in  Christ,"  as  Paul  says.  We  perceive 
that  amongst  His  people  everywhere  Jehovah  is  calling  many 
upon  that  higher  plane  of  Godly  living  which  neither  individ 
uals  nor  assemblies  have  yet  experienced.  God's  call  today  is 
to  both  individuals,  and  to  assemblies  representing  His  spiritual 
Body,  to  enter  this  inheritance  which  is  for  them. 

The  peculiar  unrest  in  the  church  and  in  the  world  will  no 
doubt  continue  until  a  people  have  responded  to  His  call.  After 
that,  who  knows  what,  so  great  are  His  ways?  Those  who  are 
reaching  out  for  His  greatest  heaven  in  their  own  lives  will 
welcome  this  book  as  a  gleam  of  light  to  make  more  clear  the 
pathway. 


CONTENTS. 


INTRODUCTION. 

"Growing  Old  Together" — The  Angel's  Visit— How  Heaven 
Reached  Earth— Christ  More  Beautiful— The  Book  not  a  Theory,  but 
Practical— How  it  is  Sold 9-17 

CHAPTER   I.     "Thou   Shalt  Love." 

Why  Israel  Could  not  Obey  the  First  Commandment — Why  the 
"One  Lord"  Appears  to  Man  as  a  Trinity — Obedience  in  Love  First 
on  the  Day  of  Pentecost — Why  the  Pentecostal  Baptism  is  Necessary 
For  Us  to  Love  God — Distinction  Between  The  Baptism  OF  the  Holy 
Ghost  and  The  Baptism  WITH  the  Holy  Ghost— "Perfect  Love"  and 
not  "Tongues"  the  Unerring  Bible  Evidence  of  the  Latter — God  a 
Trinity  of  Self-renunciation 19-37 

CHAPTER   II.     "Who   His   Own   Self   Bare   Our   Sins." 

When  God  Shall  be  "All  And  In  All"— When  He  Was  ''All  And 
In  All"  Before  the  Creation — When  the  Son  was  "Begotten  of  the 
Father" — Why  Creation  was  Impossible  Except  Through  Christ — Why 
None  Can  Enter  Heaven  Except  Through  Christ — Why  and  When 
Satan  First  Manifested  Himself  in  Heaven— Satan's  Probable  First 
Conversation  With  God— What  it  Cost  God  to  Cast  Him  Out  of 
Heaven — Man's  Creation  Impossible  Until  Satan  Was  Cast  Out — Why 
Man  Can  not  get  Away  From  God — Why  the  Jews  had  to  Reject 
Christ— The  Real  Christ  Whom  They  will  Accept  as  Readily  as  the 
Gentiles— Why  They  Could  not  be  Won  to  Christ  Before 38-56 

CHAPTER  III.     "If  We  Suffer  We  Shall  Also  Reign." 

How  to  Make  Heaven's  Power  Ours — Not  in  All  Lines  at  Once — 
The  Power  Perfect  in  Each  "Gift  of  the  Spirit"— Each  One's  Place 
as  a  "Member"  of  The  "Body"— The  Evil  of  Transgressing  Upon 
Another's  Member's  Sphere — Much  "Teaching"  Without  the  "Gift" 
of  Teaching  a  Common  Error— The  Secret  of  "Esteeming  Others 
Better  Than  Themselves"— The  Necessity  of  Self-renunciation,  and 
What  It  is 57-69 

CHAPTER  IV.     "The  Life  Was  The  Light  Of  Men." 

The  Seen  Christ— His  Life  Now  In  Us— The  Unseen  Christ  in 
The  Father— His  Life  In  Us  Also— The  Unseen  The  Greater— Re 
vealed  by  the  Holy  Ghost— Christ  Had  No  Ecclesiastical  Authority- 
Ecclesiastical  Authority  a  Handicap  to  Living  The  Perfect  Life  of 
Christ — Why  Ecclesiastical  Authority  Is  Necessary — Bishops,  Pastors, 
Deacons,  Etc.,  Are  Appointed  by  the  Holy  Ghost — Necessity  of  Those 
in  Authority  Counselling  With  Those  Without  Authority — When 
Authority  Over  Devils,  Disease,  Etc.  is  Perfect — The  Difference  Be 
tween  Authority  Belonging  to  The  Seen  and  to  The  Unseen. ..  .70-87 


CHAPTER  V.     The  Father's  Life. 

Christ  in  the  Father  Wholly  in  The  Unseen — From  the  Father's 
Standpoint  All  Things  Appear  Perfect,  and  Why — When  and  Why 
Satan  Can  Not  "Touch"  Us — The  Father's  Life  In  Us  One  of  Over 
coming  Love — Common  Errors  Which  Keep  us  Out  of  The  Father's 
Life— Why  Women  Are  not  at  Their  Best  in  Authority— How  We 
May  Lose  the  Perfect  Use  of  Any  "Gift  of  the  Spirit"— When  and 
How  We  may  possess  All  Things  in  This  Life— When  and  Why  We 
Must  Give  All  Things  to  Others 88-105 


CHAPTER  VI.    "And  They  Shall  See  His  Face." 

Why  Our  Freedom  Purchased  by  Christ  is  not  Manifest— A 
Greater  Christ  Than  We  Have  Known— A  Father  Whom  Many  Are 
Smiting  Even  in  The  Name  of  Christ— The  Father's  Face  Hid  Be 
hind  our  Imperfections — His  Humility  Greater  Than  Men  Saw  in 
Christ — Our  Greater  Glory  Being  Worked  out  Through  Imperfect 
Appearances  Now  Borne  by  the  Father— The  "Scapegoat"— How  We 
Form  Individuality  for  Heaven— Why,  Without  Overcoming,  We 
Should  All  be  "Like  Peas  in  a  Pod"  in  Heaven— We  Can  See  Only 
the  Father's  "Hands"  and  His  "Back  Parts"  Now — How  to  Get  the 
Best  Vision  of  Him— How  Christ  "Hath  Abolished  Death". ..  .106-128 

CHAPTER  VII.     "Not  By  The  Sight  Of  The  Eye,  Neither  The 
Hearing  Of  The  Ear." 

We  Have  Both  Natural  And  Spiritual  Senses— They  Relate, 
Respectively,  to  the  Seen  and  the  Unseen— Christ  Judged  Wholly  By 
Spiritual  Senses— Spiritual  Life  Too  Fine  to  be  Judged  by  Natural 
Senses— The  Source  of  all  Divisions  Amongst  Children  of  God— The 
Conversion  of  Natural  Into  Spiritual  Senses— All  Knowledge  Leads 
to  Knowing  God,  if  Rightly  Received— How  to  Use  the  Natural 
Senses  to  The  Highest  Joy— "Sensing"  God's  Life  in  others,  and  a 
Caution— God's  Highest  Not  in  Others 129-138 


CHAPTER  VIII.     "Neither  Do  I  Condemn  Thee." 

The  Natural  Senses  Lead  to  Wrong — If  Many  Who  Sin  Under 
stood  the  Spiritual  Senses  They  Would  Not  Sin — God  Knows  This 
and  Looks  Upon  the  Heart— David,  a  Man  After  God's  Heart,  Un 
derstood  in  This  Light— Why  Harlots  Were  Not  Condemned  By 
Christ—Why  and  How  Such  May  Become  Precious  in  His  Service— 
The  First  Marriage— The  Real  Sin  of  the  Flesh— The  Israelites  Were 
Permitted  to  Drink  Wine  at  Their  Feast— When  Men  Dare  Not 
Approach  God,  and  Why— The  Church  More  Anxious  to  Preserve 
Her  Own  Reputation  Than  to  Save  Souls  Deepest  in  Hell 139-154 


CHAPTER  IX.     "Nothing  Shall  Be  Impossible  To  You." 

Adam's  Possibilities  Had  He  Obeyed  God— His  Power  Restored 
to  us  Through  Christ — How  We  Lose  Spiritual  ''Touch"  With  God, 
as  Adam  Did— The  Symbolical  Account  of  His  "Fall"  Applicable  To 
Us— The  Forbidden  Fruit  to  Us— An  Exposition  of,  Is.  4:1— Woman's 


Place  of  Highest  Ministry—The  Call  to  MEN  of  GOD— The  Place 
Attraction  in  The  Flesh  Should  Occupy — Man  Responsible  Not 
Woman — Men  Have  Not  Been  Men  in  the  Church  as  Women  Have 
Been  Women — Not  Woman's  Fault  That  She  Rules  Man — When  and 
Why  Marriage  Should  be  Abstained  From — Christian  Evolution — A 
Home  for  "Nameless  Infants"  and  for  "Cast  Outs" — What  They 
Signify  Preparatory  to  Christ's  Soon  Coming — Christ  Coming  in  Ways 
Not  Looked  For 155-184 


CHAPTER  X.     "Not  As  Man  Seeth." 

God's  Ways  Not  Man's  Ways — The  "Social  Feature"  in  the 
Church  a  Curse  to  Advancement — Taught  By  All  Nature — Why  There 
is  Success  in  Spite  of  It — How  Self  in  Christ  Was  Crucified — When 
We  are  Crucified  After  the  Same  Manner— God's  Love  and  Human 
Different — Woman  as  Different  From  Man  Spiritually  as  She  is 
Naturally— What  Both  Must  do  to  have  the  Greatest  Possible  Happi 
ness—Woman  Man's  Leader  Naturally— What  God  Requires  of  Men— 
The  Difference  Between  the  Sexes  Traced  to  Their  Creation 185-210 


CHAPTER  XI.    "Our  God  Is  A  Consuming  Fire." 

Overcoming  Death — Translation — Crucifixion  of  Self — How  God 
Consumes  Self  in  His  Love— Health  From  Heaven  Taking  the  Place 
of  Self  in  Man — God's  Love  Consumes  Disease  in  Us — Heaven's 
Health  Must  be  Used  for  Others— Hell  a  Necessity— How  All  Are 
Saved  Through  Christ— When  "Death  and  Hell  Shall  be  Cast  Into 
the  Lake  of  Fire"— What  is  "The  Lake  of  Fire"— What  is  the 
"Second  Death"— When  God's  Love  and  Not  Self  Interprets  "Everlast 
ing  Torment"— God's  Love  Consuming  all  Opposition  to  Him..  .211-233 


CHAPTER  XII.     "Perfect  Love  Casteth  Out  Fear." 

Perfect  Love  is  Perfect  God — God  Not  Divisible — When  We  Have 
God  We  Have  all  of  Him— Why  We  Fail  to  Manifest  God— Perfect 
Love  is  in  The  Unseen — How  God  makes  Prophets  and  Workers  of 
Miracles — Trying  to  Make  Them  of  Many  Who  do  not  Know  it — A 
Spiritual  Bugle  Call  Today  as  Never  Before — The  Secret  of  Power  in 
"Two  and  Two"  Uniting — How  To  Give  Freely  Like  God  Gives — Why 
God  Can  Find  His  Own  Gold — Freely  Giving  the  Secret  of  Freely 
Receiving  234-260 


CHAPTER  XIII.    The  "Perfect  Law  Of  Liberty." 

The  Mosaic  Law  Began  With  Adam— Why  All  Have  Not  Health 
Who  Obey  That  Law — Many  Blessings  Can  not  be  Purchased — The 
Purchasing  Power  of  A  Life  Work — The  Mosaic  Law  a  Law  of  Ex 
change — How  to  Receive  all  the  Blessings  Promised  in  the  Bible — 
The  Law  of  Love— The  "Golden  Rule"  Not  the  Best  Rule— Christ's 
Diamond  Rule  Far  Better— Why  We  Feel  Persecutions— The  Final 
Union  of  Jew  And  Gentile  Drawing  Nigh— A  Greater  Life  Opened 
up  to  Both— Like  a  Sea  in  Expanse — "A  Little  Child  Shall  Lead 
Them"  Into  God's  Perfect  Love  to  All  People 261-277 


INTRODUCTION. 

'That  is  the  way  you  and  I  will  be,  husband,  when 
we  grow  old  together."  They  were  looking  at  the  illus 
tration  of  Mr.  and  Mrs.  Clifford,  in  E.  P.  Roe's  "Na 
ture's  Serial  Story."  It  was  a  wedding  purchase  which 
she  had  made  in  Philadelphia,  "because,"  she  explained 
to  her  husband,  "the  character,  Web,  is  just  like  you, 
only  you  are  much  handsomer  and  better."  And  it 
pleased  him  for  her  to  say  so,  although  in  his  masculine 
heart  he  had  no  doubt  she  was  a  partial  and  wholly 
unreliable  judge. 

As  the  days  and  years  passed,  the  peaceful  old  couple 
by  the  fireside — he  in  the  undaunted  power  and 
strength  of  well  ripened  age,  his  wife  an  embodi 
ment  of  the  virtue  and  solicitude  belonging  to  the 
mother  of  his  stalwart  sons — became  an  ideal  which 
was  looked  forward  to  in  pleasure  and  confidence  by 
the  young  couple,  rather  than  in  the  customary  dread 
of  old  age.  But  it  was  not  to  be — in  the  way  they  were 
looking  for  it.  In  the  midst  of  her  prime  of  mother 
hood's  usefulness  the  shadows  began  to  close,  and  the 
hope  of  "growing  old  together"  with  her  husband  nar 
rowed  itself  to  the  prayer  that  her  children  might  be 
well  grown  in  youth  before  she  passed  into  a  greater 
but  an  unseen  life.  And  the  Father,  in  His  kindness 
granted  it  so. 

"It  is  all  right,  husband,"  she  would  say,  as  together 
they  saw  the  veil  unfolding  to  finally  close  about  her, 
between  them  both.  What  "it"  was  to  which  she  re 
ferred  was  not  spoken.  There  are  no  words  to  express, 
on  the  one  hand,  the  harshness  it  presented  to  two  who 


10    •• THE  INFINITE,  IN  TRINITY  AND  UNITY 

had  so  apparently  been  promised,  in  their  hopes,  that 
they  should  "grow  old  together,"  and  upon  the  other, 
the  tenderness,  in  glory  and  freedom  and  possibilities 
she  should  enter  ahead  of  him  preparatory  to  his  later 
coming.  For  they  knew  a  kind  Father  and  not  a  heart 
less  enemy  ruled  in  it  all. 

After  the  Angel's  visit  it  was  not  manhood's  strength 
which  enabled  him  to  concede  that  it  was  "all  right," 
notwithstanding  it  made  him  glad  to  know  she  was 
now  in  the  rapture  of  a  freedom  unknown  to  earth. 
In  his  weakness  he  had  to  submit  to  Heaven's  decree. 
And  because  he  was  weak  and  not  strong  he  did  not 
have  Heaven's  joy  in  the  drawing  of  the  veil  which 
left  him  behind,  to  grow  old  alone.  For  hearts  do  not 
mate  in  that  way  but  once. 

But  God  is  good.  There  is  compensation  for  all  dis 
appointments  if  we  can  await  His  time  to  see  it,  and 
go  with  Him  through  trials  which  shall  brighten  our 
vision.  For  when  we  see  from  God's  viewpoint  all  is 
grand  and  beautiful  and  perfect.  And  through  trials 
few  will  not,  and  many  cannot,  bear,  the  husband  vol 
untarily  went  alone  with  God.  She  could  never  have 
borne  them,  for  woman  was  never  intended  to  bear  a 
man's  burden.  And  had  she  lived  she  should  have 
grieved  inexpressibly  not  to  have  shared  them  with 
him.  God's  wisdom  in  taking  her  now  began  to  ap 
pear,  as  he  was  glad  she  was  spared  these  greater 
trials. 

And  it  is  but  a  step  between  God's  wisdom  and  His 
tenderness  and  joy. 

This  step  was  taken  and  the  man  walked  in  spirit 
beside  his  Heavenly  Father. 

It  was  different,  then.  For  the  "perfected"  Christ 
(Luke  13:32)  is  in  the  Father,  and  He  walked  with 


THE  INFINITE,  IN  TRINITY  AND  UNITY      11 

Him,  too.  And  somehow  he  felt  that  She  was  there, 
also,  and  they  walked  side  by  side,  at  times,  as  before 
she  went.  And  that  because  she  was  with  the  Father 
she  could  see  with  him  into  things  deeper  than  it  is 
permitted  a  woman  upon  earth  to  know  by  reason  of 
the  peculiar  crucifixion  required.  And  because  she 
can  not  know  them  they  are  hid  from  the  man  who  is 
"one  flesh,"  or  natural  life,  with  her. 

And  thus  was  there  compensation.  God  was  good. 
He  now  saw  from  God's  viewpoint.  And  the  Father's 
joyous  life  in  the  Unseen  flowed  into  the  man  who  still 
walked  in  the  Seen.  God  showed  him  that  henceforth 
he  should  help  others  in  ways  impossible  except  along 
the  path  he  had  trod.  Help  men  and  women  who  are 
blessed  with  the  privilege  of  "growing  old  together" 
as  he  and  she  had  hoped  to  do.  For,  there  are  things 
which  God  reveals  that  can  be  received  only  through 
a  door  opened  by  the  suffering  he  had  borne. 

It  is  the  way  of  the  Father's  life  and  its  ministry 
through  men. 

It  will  always  be  so.  God  compensates.  God  is 
good. 

And  while  the  man  walked  with  the  Father  with 
the  living  Christ  within,  he  stooped  with  Him  to  the 
lowest  ones  of  earth.  To  the  poor,  the  forsaken,  the 
cast  outs  of  the  diseased  and  the  feebleminded,  the 
drunkards,  and  the  harlots,  who  are  avoided  by  so 
many  of  the  churches.  It  is  what  the  Father  did  in 
Christ,  in  His  earthly  ministry. 

As  he  served  them,  ministering  to  their  bodily  sus 
tenance  and  comforts,  in  order  to  reach  their  souls, 
strange  things  came  into  his  life.  Heaven's  perfect 
knowledge  began  to  come  in  with  richness  and  fullness 
such  as  he  had  often  wished  for  while  in  his  study,  pre- 


12      THE  INFINITE,  IN  TRINITY  AND  UNITY 

paring  "food"  for  the  Chief  Shepherd's  flock.  But  it 
had  not  come  then  as  now.  Then  he  saw  the  Lord's 
highest  delight  was  not  in  libraries  and  desks  as  he  had 
used  them.  But  that  wherever  one  walks  in  the  foot 
steps  of  the  Master's  lowly  ministry  amongst  men 
there  is  the  place  to  receive  richly  of  Heaven's 
knowledge. 

Then  said  his  brethren  with  him  in  this  service, 
"  'You  go  aside.  'It  is  not  reason  that  we  (all)  should 
leave  the  word  of  God  and  serve  tables.'  But  give 
yourself  'continually  to  prayer,  and  to  the  ministry  of 
the  Word.' '  See  Acts  6 :2-4.  He  did  as  they  bade 
him,  but  not  as  of  old.  It  was  a  new  study  now.  A 
study  whose  pervading  spirit  was  linked  hand  in  hand 
and  heart  in  heart  with  his  brethren  and  sisters  who 
ministered  to  the  needy  in  body  and  soul,  amidst  earth's 
cast  out  and  unfortunate  ones.  He  would  not  separate 
himself  from  them.  And  so  his  study  of  printed  vol 
umes  became  glorified  by  windows  which  opened  to 
wards  heaven  whence  there  streamed  the  light  of  the 
eternal  records  shelved  in  the  "Study"  above,  where 
the  Father  sits  with  Christ  at  His  Right  Hand. 

It  was  a  favored  position  not  often  seen  in  churches. 
Truly  we  see  many  ministering  to  the  needy,  in  "serv 
ing  tables."  And  we  see  many  who  give  themselves 
"continually  to  prayer,  and  to  the  ministry  of  the 
Word."  But  their  lives  and  spirits  are  often  widely 
separated.  The  first  remain  in  ignorance  of  precious 
hidden  truths  because  their  eyes  must  be  so  much  upon 
the  Seen.  The  second  remain  ignorant  of  God's  deeper 
mysteries  in  the  healing  of  bleeding  hearts  and  sick 
bodies  because,  if  they  knew  them,  they  would  not  know 
how  to  apply  them  as  ointment  to  torn  and  discouraged 
and  neglected  lives.  But  when  their  ministries  are 


THE  INFINITE,  IN  TRINITY  AND  UNITY      13 

united  in  one  life  as  in  this  instance,  the  Seen  with  the 
Unseen,  Heaven's  truths  may  indeed  be  made  to  kiss 
Earth's  sorrows,  through  the  light  of  the  former  flood 
ing  out  the  darkness  of  the  latter. 

It  is  the  way  of  pur  Christ  when  He  lived  in  the 
Seen,  united  with  His  Father  in  the  Unseen. 

It  was  the  way  of  His  church,  in  her  best  and  most 
fruitful  days  following  upon  the  first  "Day  of  Pente 
cost"  after  His  departure. 

And  when  it  is  our  way,  even  in  these  "last  days" 
why  should  not  truths  seared  over  through  the  cen 
turies  of  dwarfed  service  and  mental  wanderings,  come 
to  light,  as  in  this  volume? 

The  man  was  in  daily  touch  with  a  people  who  had 
drained  the  dregs  of  life,  and  who  were  so  tired  of 
themselves  they  laid  bare  their  hearts  as  they  would 
do  under  no  other  circumstances.  This  gave  him  a 
view  of  hearts  of  all  other  persons  who  would  not  re 
veal  themselves  at  any  price.  For  human  hearts  are 
the  same,  the  world  over.  And  in  learning  man  he 
learned  secrets  of  God  because  man  is  created  in  the 
image  of  God,  and  thereby  reflects  God's  nature  to 
whoever  can  see. 

It  is  difficult,  however,  to  set  aside  those  who  shall 
give  themselves  to  prayer  and  to  the  ministry  of  the 
Word,  in  the  spirit  of  those  early  disciples.  For  to  the 
flesh  there  appears  exaltation,  and  God  does  not  reveal 
His  humility  and  hidden  depths  in  exaltation.  It  is 
difficult  to  set  them  aside  in  the  dishonor  and  cruci 
fixion  of  self  which  God  delights  to  honor  by  revealing 
His  mysteries  long  hidden  from  His  precious  children. 
Herein  God  worked  marvelously.  For  the  servant  of 
the  Lord  entered  his  place  through  trials  and  humbling 
such  as  men  could  not  foresee,  and  only  God  could  bring 


14      THE  INFINITE,  IN  TRINITY  AND  UNITY 

about.  It  was  through  trials  and  self -crucifixion  that 
the  early  disciples  were  able  to  receive  wondrously  of 
their  Lord.  And  it  is  ever  His  way. 

That  the  Father's  Hand  is  in  the  presentation  of  the 
truths  herewith  brought  forth  need  not  seem  strange. 
For  they  have  a  direct  bearing  upon  the  fact  that  great 
spiritual  light  should  appear  about  the  time  of  the 
restoration  of  His  Firstborn  of  the  Nations,  the  Jews, 
to  His  favor.  As  the  signs  of  their  return  to  the 
Promised  Land  are  appearing  the  dawn  of  the  greater 
spiritual  light  is  brightening. 

Not  of  the  least  in  value  of  what  is  herein  written 
lies  in  the  fact  that  it  is  not  a  theory  with  merely  a 
probable  manifestation  some  time  and  some  where. 
But  it  is  the  story  of  eternal  truths  being  worked  out 
in  real  live,  throbbing,  ministering  human  beings,  with 
deeds  open  to  their  fellows  amidst  whom  they  move  as 
dynamos  of  blessings  energized  from  heaven. 

Where  the  picture  drawn  is  too  ideal  in  the  spiritual 
for  any  to  have  yet  reached,  be  it  known  they  are 
pressing  towards  the  mark  as  a  prize  of  their  high  call 
ing  in  Christ  Jesus.  Not  a  day  or  an  hour  is  wasted  in 
idle  waiting  for  what  is  promised.  But  roses  of  bless 
ings  are  strewn  upon  the  pathway  of  all  men  and 
women,  in  the  meantime,  and  thorns  of  pain  and  dis 
tress  are  being  removed  from  the  feet  of  the  bruised 
and  the  sore  and  needy,  in  all  walks  of  life.  While 
they  are  awaiting  the  coming  of  the  Bridegroom  they 
are  honoring  His  earthly  life  by  making  His  Highway 
of  Coming  glorious  with  His  lowly  deeds  wherever  lie 
the  needs. 

And  why  need  we  speculate  and  theorize  about  the 
details  of  a  far  distant  future,  or  about  that  which  is 
wholly  in  the  Unseen,  until  we  are  able  to  more  per- 


TEE  INFINITE,  IN  TRINITY  AND  UNITY      15 

fectly  live  the  life  God  is  calling  us  into  right  now,  as 
herein  noted?  For  indeed  there  are  great  things  im 
mediately  before  us,  after  which,  when  we  enter,  we 
may  anticipate  the  reception  of  rivers  of  Heaven's  light 
and  power  such  as  to  dispel  as  black  darkness  that 
which,  in  our  vain  imaginations,  we  should  accept  as 
light  and  wisdom,  now. 

"Truly  the  Spirit  searcheth  all  things,  yea,  the  deep 
things  of  God."  1  Cor.  2:10.  But  man  is  able  to 
receive  of  the  Spirit's  "deep  things"  only  as  he  is  able 
to  practically  use  them  in  God's  own  way  of  ministry. 
We  can  not  enter  the  ocean  of  God's  wisdom  except  we 
are  able  to  use  the  drops  of  water  which  bathe  our  feet 
upon  the  brink  of  that  ocean. 

In  this  book  we  truly  believe  nothing  is  proposed 
which  is  non-orthodox.  If  there  are  new  revelations 
of  the  word  they  are  not  "another  Gospel"  than  the  one 
which  God  has  so  signally  owned  through  the  ages. 
The  superficial  critic  may  think  there  is  heresy  just  as 
the  doctors  of  the  Jewish  Law  thought  Christ  came  to 
destroy  the  law,  when,  instead,  He  was  but  the  unf  old- 
ment  and  the  fulfilling  of  their  precious  law.  The  writ 
ings  of  the  apostle  Paul  would  appear  to  some  as  a  new 
Gospel  were  it  not  that  a  spiritual  perception  shows 
that  they  are  but  the  unfolding  of  the  very  Christ 
whose  life  is  recorded  in  the  Gospels. 

And  so,  that  which  appears  new  herein  may  be  per 
ceived  in  the  Spirit  to  be  but  the  unfolding  of  that 
written  Word  whose  richness  and  depth  no  man  has 
been  able  to  fathom  and  reap.  It  is  "the  old,  old  story" 
in  a  dress  which  appears  new  simply  because  a  little 
fold  of  the  cloak  worn  by  the  Christ,  the  very  Living 
Word,  through  the  centuries  of  mental  comprehension, 
has  been  drawn  aside  with  a  reverent  hand,  disclosing 


16       THE  INFINITE,  IN  TRINITY  AND  UNITY 

a  few  of  the  jewels  adorning  His  person.  That  thei 
are  many,  many  more  jewels  not  yet  seen  goes  without 
saying,  to  the  person  whose  faith  is  rich  and  deep  in  a 
God  who  is  beautiful  beyond  all  measure  and  who 
desires  us  to  know  Him. 

Literary  merit  is  not  foremost  in  this  work.  The 
author  sees  faults  a-plenty  in  it,  and  he  is  aware  that 
there  is  repetition  of  thought  and  of  statement  in  some 
portions.  They  are  tolerated  with  the  hope  that  the 
reader  will  receive  the  thought  more  clearly  and  readily 
in  its  new  relation  to  contexts,  if  it  should  have  escaped 
him  at  its  first  perusal. 

The  author  acknowledges  a  deep  debt  of  gratitude 
to  the  assemblies  of  "The  Church  of  the  Firstborn" 
who  have  heard  the  reading  of  the  chapters  one  by  one, 
and  have  given  wise  counsel  and  true  inspiration.* 

Also  to  those  whose  spirit  and  power  have  been 
realized  in  the  Unseen,  as  "spirits  of  just  men  made 
perfect,"  one  with  us. 

The  book  is  dedicated  to  all  persons  who  have  the 
time  and  inclination  to  learn  more  of  their  own  mar 
velous  being  and  of  their  Creator's  wonderful  love 
hidden  beneath  all  that  is  either  dismal  or  bright  in 
what  appears;  and  to  all  whose  heart  beats  in  unison 
with  the  hearts  of  their  fellows  the  world  around. 
None  can  be  true  to  their  fellowmen  long  and  not  be 
led  into  oneness  with  God  in  His  best  creed  of  Love, 
through  Christ  Jesus. 

It  is  sent  forth  with  the  hope  that  it  will  fall  into 
the  hands  of  none  except  those  who  shall  receive  it 
gladly.  The  uniform  price  is  $1.50.  If  either  the 

*This  has  been  in  assemblies  in  the  Spirit  in  which  eternal  principles 
governed,  and  which  ever  govern  this  "church."  A  folder  will  be  sent 
to  those  requesting  it,  in  which  are  unfolded  in  detail  a  number  of  these 
principles. 


THE  INFINITE,  IN  TRINITY  AND  UNITY      17 

money  or  the  time  required  to  read  it  is  given  grudg 
ingly  we  do  not  wish  to  receive  either,  lest  our  spirit 
of  giving  freely  should  be  restricted,  as  noted  in  the 
chapter  on  "Perfect  Love."  Therefore  if  the  reader 
does  not  wish  to  retain  the  book  after  receiving  and 
reading  it  he  may  return  it  within  ten  days  after  re 
ceiving,  in  good  condition,  and  we  shall  return  the 
$1.50.  If  the  book  is  not  returned  we  shall  use  the 
money  to  help  the  poor  and  to  publish  more  literature 
along  this  line,  as  the  Lord  wills. 

This  proposal  does  not  apply  when  you  purchase 
through  agents  who  receive  a  commission,  but  when 
your  name  and  address  is  on  our  records  with  your 
order.  We  shall  send  you  notice  from  time  to  time 
when  other  publications  are  ready  for  delivery.  A 
volume  of  "Notes  on  the  New  Testament"  is  already 
prepared  for  the  press  and  shall  appear  in  the  Lord's 
own  time,  which  is  perhaps  very  soon. 

For  truly  Satan  is  a  humorist,  laughing  at  us  in  our 
bondage  to  Him  when  we  have  a  God  who  is  so  able  and 
ready  to  free  us  when  we  know  and  follow  Him,  even 
as  disclosed  in  this  book.  And  this  is  but  a  little  of 
the  ray  of  light  which  will  be  revealed  later  as  the 
children  of  the  Father  grow  into  "His  image  from 
glory  to  glory."  J.  E.  M. 

Los  Angeles,  Cal.,  May  3,  1913. 


THE  INFINITE,  IN  TRINITY 
AND  UNITY 

CHAPTER  I. 
"THOU  SHALT  LOVE." 

There  was  a  time  when  God  presented  Himself  to 
His  children  as  "One  Lord."  Then  there  came  a  time 
when  He  presented  Himself  as  a  trinity,  or  as  three 
persons  in  one  Godhead.  Matt.  3:16,  17  and  28:19. 
There  is  coming  a  time  when  He  shall  once  more  come 
before  us  as  "one  Lord."  1  Cor.  15:28.  More  than 
that,  then  every  one  shall  receive  Him  as  such,  when 
God  shall  "be  all  and  in  all." 

We  have  not  a  changeable  God,  that  He  should  pre 
sent  Himself  in  different  ways,  needlessly.  Nor  is  the 
trinity  a  distinction  of  so  little  significance  as  not  to  be 
regarded  in  considering  God's  unity.  For  God  would 
not  have  permitted  confusion  to  come  into  men's  minds 
because  of  it  without  a  justifiable  cause.  Therefore 
we  may  reverently  ask  why  this  peculiar  presentation 
of  Himself  was  necessary.  And  the  answer  is  found 
in  the  fact  that  it  was  impossible  for  man  to  receive 
Him  as  "one  Lord"  at  first.  That  is,  as  God  wants  to 
be  received.  This  was  proved  through  centuries  of 
trial. 

The  way  God  must  be  received  to  enter  into  His 
greatest  blessings  is  described  in  the  following  words : 
"Hear,  0  Israel:  The  Lord  our  God  is  one  Lord:  and 


20      THE  INFINITE,  IN  TRINITY  AND  UNITY 

thou  shalt  love  the  Lord  thy  God  with  all  thine  heart, 
and  with  all  thy  soul,  and  with  all  thy  might."  Deut. 
6:4,  5. 

This  command  is  reasonable.  And  yet  how  could 
they  love  Him  thus  when  they  knew  so  little  about  Him  ? 
Such  love  comes  not  by  trying,  but  from  knowing. 
They  had  never  seen  Him.  True,  prophets  and  preach 
ers  told  about  Him.  But  they  were  obliged  to  warn 
and  reproach  the  people  because  of  their  wantonness 
until  the  love  they  might  have  had  for  Him  was  dis 
placed  by  a  greater  fear.  And  while  He  sent  them 
rain  and  food  and  sunshine  and  health,  calamities  and 
pestilence  and  famines  were  also  attributed  to  Him. 
Therefore,  in  all  of  the  Old  Testament  writings  is  it 
any  wonder  we  see  little  to  signify  they  regarded  God 
as  a  tender  Father  whom  they  could  possibly  love  to  the 
degree  they  were  commanded? 

And  God,  seeing  this,  began  to  adapt  Himself  to 
man's  comprehension  sufficiently  that  he  might  love 
Him  so.  After  man  had  proved  to  himself  his  inca 
pacity  to  know  God  sufficiently  for  such  love,  God  sim 
plified  Himself  by  approaching  man  in  parts,  as  it  were, 
or  as  persons  of  the  Godhead.  It  is  the  way  of  all  suc 
cessful  teaching  of  things  too  great  to  be  received  as  a 
unit.  Therefore  we  need  not  be  surprised  that  God 
should  use  this  method.  For  He  was  too  great  to  be 
received  in  His  unity  as  a  tender  Father  for  whom  we 
should  be  consumed  in  love. 

So  He  approached  man  in  the  form  of  His  Son,  as 
one  of  the  parts  of  Himself,  so  to  speak.  And  yet  the 
Son  really  represented  the  entire  Godhead.  Col.  2:9. 
But  to  man  He  appeared  as  a  man.  The  wisdom  of 
this  is  in  the  fact  that  man  understands  man  as  he 
understands  no  other  being.  "As  in  water  face  an- 


THE  INFINITE,  IN  TRINITY  AND  UNITY      21 

swereth  to  face,  so  the  heart  of  man  to  man."  Prov. 
27:19.  In  the  ministry  of  the  Son  upon  earth  God 
showed  that  He  felt  and  wished  and  served  and  loved 
in  sympathy  with  man.  And  He  manifested  in  Christ 
His  own  power  and  justice  and  mercy  and  love  and 
tenderness,  and  even  His  servitude  to  man,  as  Christ 
became  the  servant  of  all  men.  The  climax  showing 
the  melting  forbearance  of  God's  nature  was  reached 
when  Christ  voluntarily  yielded  to  man's  selfishness 
and  hatred  and  permitted  man  to  crucify  Him,  while 
He  forgave  him  in  the  very  act  of  his  malice. 

Thus  it  was  that,  in  a  few  short  years  God,  in  this 
simple  manner,  in  the  person  of  His  own  Son,  became 
"the  light  of  men,"  by  which  He  revealed  to  them  His 
real  nature  more  clearly  than  they  had  been  able  to 
know  Him  through  the  centuries.  And  yet,  notwith 
standing,  they  did  not  know  Him  sufficiently  to  love 
Him  as  He  required.  They  admired  Him.  They  mar 
veled.  They  covenanted  with  Him  in  blood.  Matt. 
26 :27,  28.  They  pledged  undying  loyalty  to  Him.  Ver. 
35.  But  it  was  not  love.  God  wanted  love.  He  knew 
only  love  for  Him  and  the  same  love  for  his  fellowmen 
could  make  man  happy.  And  God's  object  in  all  His 
commands  is  man's  happiness.  They  did  not  love  Him 
sufficiently  to  give  them  the  joy  He  had  for  them. 

They  knew  and  loved  their  fishing  better.  Jno.  21 :3. 
They  could  not  become  one  with  Him  in  every  way,  for 
even  in  Christ  there  was  something  so  inconsistent  with 
all  human  experience  they  could  but  wonder.  And  yet 
God  had  done  all  He  could  to  manifest  His  nature  right 
before  their  eyes.  "Seeing  is  believing,"  and  they  had 
seen.  But  seeing  is  not  loving,  and  they  did  not  love. 

Clearly  it  was  necessary  that  God  should  now  pre 
sent  Himself  to  their  secret  understanding  so  sim- 


22       THE  INFINITE,  IN  TRINITY  AND  UNITY 

ply  that  His  loveliness  must  appeal  to  them  in  a  way 
that  they  could  love  Him  to  the  exclusion  of  every  per 
son  or  thing.  Therefore  before  Christ  departed  from 
the  earth  He  promised  that  when  He  went  to  the  Father 
they,  together,  would  send  their  Holy  Spirit  to  His  dis 
ciples.  The  Spirit,  He  assured  them,  should  truly  re 
veal  Him  who  had  indeed  represented  God,  but  whom 
they  had  not  understood  sufficiently  to  love  with  all 
their  heart,  soul  and  might.  And  that  this  same  Holy 
Spirit  should  also  reveal  the  Father  to  them.  Jno. 
15:26  and  16:13-15. 

And  this  is  what  God  did.  It  was  His  final  effort  to 
come  to  man  as  Love  which  should  elicit  from  him  like 
love  in  response.  For  that  God  loves  man  with  "all 
His  heart,  soul,  and  might"  was  as  clearly  shown  as 
was  possible,  in  what  He  suffered  for  man's  salvation. 
All  He  desired  was  the  love  He  had  Himself  shown. 

The  Holy  Spirit  was  the  third  person  of  the  Godhead, 
completing  the  trinity.  He  had  indeed  been  present 
when  God  approached  man  both  as  the  Father  and  as 
the  Son,  but  had  not  been  manifested  as  a  separate  per 
son  of  the  trinity  except  as  He  was  seen  in  the  form  of 
a  dove  upon  one  brief  occasion.  Matt.  3:16.  He  is 
the  Person  which,  of  the  Three,  we  should  naturally 
expect  to  appeal  to  man  in  a  way  God  had  not  been  able 
to  reach  him  before.  For  He  is  a  Comforter,  (Jno. 
14 :16)  and  never  has  a  man  in  trouble  failed  to  love  a 
real  comforter.  And  man  was  in  trouble,  then.  It 
was  spiritual  trouble.  Christ,  the  light  which  had  ap 
peared  from  heaven,  and  in  whom  they  had  rejoiced, 
had  disappeared.  John,  the  light  in  whom  they  had 
rejoiced  before  seeing  Christ,  had  also  gone  forever. 

The  darkness  was  greater  because  of  their  having 
seen  the  Light.  True  enough,  Christ  had  breathed  the 


THE  INFINITE,  IN  TRINITY  AND  UNITY      23 

Holy  Ghost  upon  them  before  His  departure  (Jno. 
20 :22)  and  they  had  doubtless  received  Him  then.  But 
not  as  very  God  Himself. 

After  Christ's  departure,  when  the  triune  God  came 
in  all  His  unity  in  the  person  of  the  Holy  Spirit,  God's 
children  at  last  knew  Him.  For  He  came  as  a  mighty 
Presence  with  an  overwhelming,  heavenly  comfort 
which  lacked  absolutely  nothing.  And  did  it  require 
an  effort  now  to  love  their  God  with  all  their  heart,  soul, 
and  might,  as  they  had  been  commanded  to  do  so  many 
centuries  before?  No!  Their  whole  beings  leaped  in 
love  to  Him  as  should  be  expected  when  the  love  was 
with  all  their  "might."  Never  before  had  this  been 
understood,  nor  manifested.  Their  very  tongues  took 
upon  themselves  strange  speech,  doubtless  the  language 
of  heaven,  so  filled  with  God's  love  that  persons  of  all 
languages  understood  them  as  though  "every  man 
heard  them  speak  in  his  own  language."  Acts.  2 :6. 

It  was  what  God  had  been  patiently  waiting  for 
through  many,  many  generations — for  men  to  love  Him 
so.  Generation  after  generation  came  and  passed  and 
it  had  not  come.  But  God  continued  to  love,  just  the 
same.  And  at  last  His  heart  was  made  glad.  Glad, 
not  merely  that  His  love  was  reciprocated,  but  that  it 
flowed  out  through  the  tongues  of  His  children  to  ex 
press  His  love  to  their  fellow  men.  And  not  only 
through  their  tongues,  but  through  their  daily  lives 
whereby  they  did  God-like  deeds  and  lived  God-like 
lives.  Nothing  but  love  can  do  this,  because  "God  is 
love."  The  fulness  of  God's  love  taking  possession  of 
men  works  in  two  ways.  Working  Godward  there  is 
the  holy  joy  of  praise  which  penetrates  into  the  under 
standing  of  the  hardest  hearts.  And  working  man- 
ward  there  is  also  the  giving  up  of  all  possessions  of 


24      THE  INFINITE,  IN  TRINITY  AND  UNITY 

self  as  God  has  given  Himself  and  all  His  possessions  to 
man.  And  men  are  sweetly  conscious  they  are  not  the 
losers  thereby  but  that  they  are  only  enriched  the  more, 
even  as  God  knows  He  has  enriched  Himself  by  giving 
to  others. 

And  so  the  disciples  gave  up  the  individual  owner 
ship  of  property  for  the  need  of  others,  from  God's  love 
in  their  hearts.  "Neither  said  any  of  them  that  aught 
of  the  things  which  he  possessed  was  his  own ;  but  they 
had  all  things  common.  And  with  great  power  gave 
the  apostles  witness  of  the  resurrection  of  the  Lord 
Jesus;  and  great  grace  was  upon  them  all."  "Inso 
much  that  they  brought  the  sick  into  the  streets,  and 
laid  them  on  beds  and  couches,  that  at  least  the  shadow 
of  Peter  passing  by  might  overshadow  some  of  them. 
There  came  also  a  multitude  out  of  the  cities  round 
about  unto  Jerusalem,  bringing  sick  folks,  and  them 
which  were  vexed  with  unclean  spirits ;  and  they  were 
healed  every  one."  Acts.  4 :32,  33  and  5 :15,  16. 

And  what  was  the  secret  of  it  all?  Merely  obedi 
ence  to  the  command  given  so  long  before,  "Thou  shalt 
love  the  Lord  thy  God  with  all  thine  heart,  and  with  all 
thy  soul,  and  with  all  thy  might."  And  what  was  the 
secret  of  this  obedience?  Not  by  trying.  Not  by  sac 
rificing.  Not  by  learning  through  searching.  Job 
11 :7.  But  by  receiving  God  in  every  secret  part  of 
one's  being  through  a  baptism  in  the  Holy  Ghost.  This 
had  long  been  promised,  and  the  promise  is  to  all. 
Acts  2:16-21.  That  is,  the  promise  of  the  baptism 
to  all  who  will  receive. 

Ever  since  that  time  man  has  received  God  after  this 
same  manner,  before  he  has  been  able  to  love  Him  with 
all  his  "Heart,  soul,  and  might."  Many  have  tried  to 
love  so  but  have  failed.  Such  love  comes  not  by  try- 


THE  INFINITE,  IN  TRINITY  AND  UNITY      25 

ing,  but  by  receiving  God  in  His  own  way,  which  at 
that  time  He  revealed  after  every  other  way  had  failed. 
Some  have  tried  to  love  Him  thus  by  receiving  Him  as 
a  whole,  or  even  as  Christ  or  the  Father.  But  except 
God  overwhelmed  them  as  a  Holy  Comforter  it  has 
been  a  partial  failure,  at  best. 

Many  have  had  their  eyes  upon  manifestations  in 
stead  of  upon  God.  They  have  been  rewarded  with 
some  manifestations,  but  so  much  of  self  has  been  in 
the  way,  as  noted  in  a  following  chapter,  that  there 
was  not  much  room  for  God.  They  have  sought  "new 
tongues,"  and  have  received  them.  But  they  have  not 
been  tongues  of  the  love  of  God  so  penetrating  that  a 
motley  of  persons  gathered  all  about  them  have  re 
ceived  the  same  love  in  their  hearts,  whereby  the  lan 
guage  was  understood  by  all  alike.  The  Holy  Spirit 
was  not  able  to  interpret  it  to  the  understanding  of  all 
alike  because  the  love  of  God  did  not  pierce  through 
self  in  all  who  heard. 

Since  that  time  men  have  tried  to  have  all  things 
common.  But  except  under  the  baptism  in  the  Holy 
Ghost  there  was  confusion,  contention,  criticism,  im 
pugning  of  motives,  jealousies,  accusations,  deprivation 
of  needs,  self -seeking,  etc.,  etc.,  instead  of  all  eating 
their  food  "with  gladness  and  singleness  of  heart, 
praising  God,  and  having  favor  with  all  the  people." 

Many  have,  since  then,  sought  God's  power  to  heal, 
but  except  through  this  mighty  baptism  the  power  has 
not  come  with  an  irrepressible  force  as  then,  "Insomuch 
that  they  brought  forth  the  sick  into  the  streets,  *  *  * 
that  at  least  the  shadow  of  Peter  passing  by  might 
overshadow  some  of  them."  Or  that  the  multitude 
brought  from  the  cities  round  about  "were  healed, 
every  one."  Many  revival  meetings  have  been  held 


26       THE  INFINITE,  IN  TRINITY  AND  UNITY 

and  much  effort  expended,  but  only  under  the  baptism 
in  the  Holy  Spirit  have  souls  been  led  to  God  at  the  rate 
of  three  thousand  per  day.  Acts  2 :41. 

And  why?  Not  from  lack  of  zeal  or  learning  or 
waiting  or  working,  but  from  lack  of  loving  Him  with 
all  their  "heart,  soul,  and  might."  And  this,  because 
it  has  been  impossible  to  do  so  except  by  receiving  Him 
in  the  simplicity  of  the  Comforter  in  the  baptism  in  the 
Holy  Ghost.  God  has  always  known  that  was  neces 
sary  in  order  for  man  to  'receive  Him  according  to  His 
perfect  will.  He  did  not  need  to  try  man  through  ages 
in  order  to  prove  it  to  Himself.  He  knew  but  man  did 
not  know.  So  God  had  to  prove  it  to  him. 

And,  notwithstanding  that  He  did  prove  it  so  con 
clusively  comparatively  few  have  yet  learned  it.  For 
they  try  in  the  old  way  of  receiving  Him  as  "one  Lord" 
according  to  their  respective  comprehension.  And 
some  who  do  recognize  the  need  of  a  complete  bap 
tism  in  the  Holy  Spirit  mistake  a  partial  baptism  or 
ecstatic  feelings  or  the  speaking  in  tongues  for  God's 
completeness.  The  proof  that  God  has  not  been  re 
vealed  to  them  so  beautifully  that  they  love  Him  with 
all  their  "heart,  soul,  and  might"  is  that  they  do  not 
manifest  the  Spirit  of  Christ  and  the  Father  in  joyfully 
giving  up  all  of  self  or  self's  possessions  for  others, 
grandly  conscious  they  have  tapped  heaven's  inexhau 
stible  mint  of  blessings.  Therefore  many  who  give  or 
minister  abundantly  often  do  it  grudgingly,  or  at  least 
wondering  what  the  outcome  will  be,  instead  of  giving 
in  such  love  they  forget  what  they  gave  or  to  whom 
Matt.  6 :3,  to  enemies  and  friends  alike,  as  God  does. 
Matt.  5 :44,  45. 

Only  God  can  put  such  love  in  their  hearts.  Or, 
rather,  only  He  can  change  the  heart  and  so  fill  it  with 


THE  INFINITE,  IN  TRINITY  AND  UNITY      27 

Himself  that  no  account  is  taken  of  limitations  in  the 
natural.  Does  He  not  say  so  Himself  and  propose  to 
do  it?  For  He  says: 

"And  the  Lord  thy  God  will  circumcise  thine  heart, 
and  the  heart  of  thy  seed  to  love  the  Lord  thy  God  with 
all  thine  heart,  and  with  all  thy  soul,  that  thou  mayest 
live."  Deut.  30:6.  Is  not  this  what  was  done  upon 
the  day  of  Pentecost?  And  did  they  not  indeed  "live" 
such  a  life  as  made  their  former  life,  even  though  one 
of  prayer  and  praise,  dead  in  comparison?  And  is  it 
not  a  privilege  to  us,  and  necessary,  as  much  as  to 
them,  to  have  our  hearts  circumcised,  that  we  might 
"live"  in  the  same  way? 

Lest  we  be  misunderstood  be  it  known  that  all  who 
accept  Christ  receive  the  gift  of  eternal  life  in  salva 
tion,  and  the  gift  of  the  Holy  Ghost  to  lead  them  into 
all  truth.  They  will  be  led  into  all  truth  as  fully  and 
rapidly  as  the  flesh  or  natural  man  will  permit.  If 
they  continue  to  hear  the  voice  of  the  Spirit  they  will 
be  led  to  see  that  Christ  is  a  life  they  shall  live  in  the 
flesh,  doing  the  very  things  He  did.  Jno.  20 :21,  Rom. 
6:19.  And  they  will  truly  love  this  life  more  and  more 
as  the  days  go  by.  But  it  will  be  largely  an  intellectual 
joy,  reaching  indeed,  the  heart,  and  it  may  be  retained 
so  long  as  they  can  keep  their  minds  seeing  God  in 
what  they  do.  It  will  not  be  a  spontaneous,  irrepres 
sible  joy  in  sheer  living  and  loving  God  like  a  rushing, 
laughing  fountain,  regardless  of  what  they  see  or  hear 
in  people  or  circumstances  to  oppose  them.  Jno.  7 :38. 
Only  the  baptism  in  the  Holy  Spirit  as  God's  simplest 
way  of  coming  into  them  can  give  them  that.  For  only 
thus  can  they  know  God  sufficiently  to  love  Him  as  He 
says  they  shall.  No  one  can  grow  into  such  love,  albeit 


28      THE  INFINITE,  IN  TRINITY  AND  UNITY 

they  may  grow  into  a  state  of  receptiveness  for  the 
Spirit's  baptism. 

This  "state  of  receptiveness"  usually  follows  an  in 
satiable  hunger  to  know  God  still  more,  and  to  express 
the  new  life  within  with  a  freedom  impossible  in  the 
natural  man.  One  should  rise  upon  the  highest  plane 
one  knows,  of  good  will  and  accord  with  everyone  in  all 
the  world,  and  with  God.  Then,  in  abandonment  of 
self,  receive  God,  as  it  were,  through  every  pore  or  part 
of  the  body,  until  except  for  His  sustaining  grace  he 
should  lose  his  life.  It  was  typified  in  Ex.  40 :34,  35, 
relating  to  our  body  now  as  the  "temple  of  the  Holy 
Ghost."  1  Cor.  6:19.  Self  goes  out  of  all  thought  or 
act,  as  in  the  chapter  following,  when  the  baptism  is 
in  its  fulness  in  each  instance.  And  God's  will  is  that 
we  shall  always  remain  under  the  fullest  baptism  in  the 
Spirit  which  we  can  receive.  When  self  goes  out  the 
Holy  Spirit  must  come  in. 

Is  this  mental  hallucination?  Were  it  so  who  could 
say  a  word  against  it?  For  one's  life  becomes  a  bless 
ing  to  others  and  a  channel  for  heaven's  mercies  to 
reach  them  unknown  except  in  a  baptism  in  the  Holy 
Ghost.  But  they  who  have  experienced  the  life  say  it 
is  the  only  real  one.  And  instead  of  it  being  a  matter 
of  a  passing  day's  experience  there  is  a  continued  in 
crease  of  the  beauty  of  the  Holy  Spirit's  manifestations 
according  to  one's  capacity  to  grow  into  receiving  Him 
and  submitting  to  His  manifold  expression  of  the  life 
within. 

The  full  baptism  in  the  Holy  Ghost,  in  its  daily  mani 
festations,  has  not  merely  the  form  of  a  frenzy  or  in 
toxication  of  spirit  which  accompanies  great  religious 
enthusiasm.  If  it  appeared  so  upon  the  day  of  Pente 
cost  one  has  but  to  follow  the  consummation  of  that 


THE  INFINITE,  IN  TRINITY  AND  UNITY      29 

experience  and  see  how  the  disciples  settled  down  to  a 
real  life  of  blessing  to  their  fellowmen  in  joy  and  minis 
trations  in  which  self  was  absent,  and  how  God  hon 
ored  them  by  giving  them  of  His  abundance  so  that  not 
any  among  them  lacked. 

Many  good  Christians  are  afraid  of  unusual  mani 
festations  under  a  baptism  in  the  Holy  Spirit,  lest 
fanaticism  should  appear. 

Seeking  God  to  the  exclusion  of  everything  else,  and 
receiving  Him,  is  not  fanaticism.  For  then  no  good 
thing  is  excluded.  The  "one  idea"  we  then  follow  in 
cludes  all  worthy  ideas.  If  what  is  called  fanaticism 
appears  under  guise  of  the  baptism  in  the  Holy  Ghost 
it  is  from  self  and  not  from  God.  It  is  no  more  evil 
than  anything  in  which  self  is  prevalent.  It  may  be 
more  obnoxious  to  our  senses  because  more  prominent. 
It  is  no  more  obnoxious  to  God  than  self  in  any  other 
form.  It  will  not  occur  if  God  has  His  way. 

At  the  same  time  we  must  admit  that  in  perhaps  no 
other  form  of  religious  zeal  is  reproach  brought  upon 
the  cause  of  Christ  more  quickly  than  in  the  behavior 
of  many  in  the  midst  of  any  movement  looking  to  a 
great  baptism  in  the  Holy  Spirit.  The  flesh  directly 
manifests  itself  in  ways  that  disgusts  others,  even  if 
God  does  not  view  it  with  greater  displeasure  than  He 
does  the  flesh  in  a  reserve  which  is  the  very  opposite. 
It  is  not  always  the  devil  in  those  who  look  on  which 
then  makes  them  speak  in  opposition  to  what  they  see, 
as  those  who  are  baptized  often  think.  It  is  often  a 
spirit  of  misunderstanding. 

For  such  things  are  what  may  naturally  be  expected. 
When  we  know  that  the  fulness  of  the  Holy  Spirit's 
baptism  is  really  the  largest  blessing  one  can  possibly 
receive  in  this  life  why  should  not  every  one  who  loves 


30      THE  INFINITE,  IN  TRINITY  AND  UNITY 

God  hunger  for  it?  And  when  one  beholds  in  his 
brother  or  sister  a  radiance  like  unto  heaven  when  the 
Spirit  fills  them  so  wonderfully,  is  it  any  wonder  the 
Spirit  of  God  within  him  reaches  out  for  the  same  God 
of  heaven?  The  flesh,  not  understanding,  sets  its  eye 
upon  the  blessing.  The  life  of  God  within  the  person 
reaches  out  for  more  of  God,  instinctively,  as  it  were, 
while  self  narrows  the  efforts  of  the  flesh  to  what  it 
sees.  And  in  self  one  thinks  he  is  crucifying  the  flesh 
unto  God,  when  it  is  only  self  trying  to  have  its  way. 

The  result  is  manifestations  which  are  in  the  flesh, 
imitating  the  manifestations  in  the  Spirit  so  closely 
that  the  person  himself  is  deceived.  Those  in  the 
Spirit  are  not  deceived.  And  those  children  of  God 
who  have  not  the  perception  of  the  Spirit  and  who  have 
not  seen  the  real  manifestations  of  the  Spirit  in  such 
beauty  and  power  as  to  be  drawn  to  it,  naturally  class 
it  all  as  pure  f anatacism.  Or,  not  understanding,  fear 
the  evil  of  the  lower  manifestation  so  much  as  to  feel 
justified  in  refraining  from  the  entire  movement  to 
wards  a  Pentecostal  blessing. 

The  facts  are  that  the  persons  in  both  cases  have 
reached  out  for  God.  The  one  has  received  Him 
through  the  Spirit.  The  other,  because  self  thwarted 
the  vision  of  the  Spirit,  had  only  the  flesh  quickened. 

Therefore,  by  the  very  nature  of  established  spirit 
ual  laws  of  which  natural  laws  are  a  pattern,  we  may 
always  expect  great  failures  in  so  high  a  movement  so 
long  as  there  is  a  promise  of  great  blessings.  And  in 
stead  of  bewailing  this  fact  it  behooves  those  who  are 
really  baptized  with  the  Holy  Ghost  to  press  upward 
in  newer  and  greater  triumphs  in  a  radiance  and  life 
which  shall  dispel  the  gloom  of  failures  in  the  atmos- 


THE  INFINITE,  IN  TRINITY  AND  UNITY      31 

phere  of  the  human.  Such  love  is  possible  when  they 
are  clear  channels  for  the  beauty  and  power  of  heaven 
to  descend  upon  earth  as  God  wills.  "Thy  will  be  done 
in  earth  as  it  is  in  heaven,"  means  all  of  this. 

Although  one  should  receive  God  with  a  whole  heart, 
it  should  be  with  the  purpose  of  permitting  Him  to  use 
one  as  a  channel  of  ministry  of  His  blessings  and  love 
to  others.  To  receive  for  self,  or  when  self  is  not  out 
of  His  way,  is  to  receive  a  blessing  before  one  can  use 
it  aright.  Failure  results  in  a  large  measure,  just  as 
in  the  natural  one  fails  when  given  great  honor  or 
riches  when  he  is  not  competent  to  bear  them  wise 
ly.  Many  of  the  disciples  received  the  power  of  the 
Spirit  in  a  miraculous  way  upon  the  day  of  Pente 
cost,  while  only  a  few  who  had  received  three  years' 
training  as  they  followed  Christ  continually,  were  pre 
pared  for  a  daily  ministry  in  power  such  as  followed. 
The  same  power  is  for  all  who  are  prepared  and  who 
receive,  even  today. 

The  subject  is  simplified  when  we  remember  that  the 
Holy  Spirit  is  the  Spirit  of  Self-renunciation  in  love 
for  others,  as  giving  one's  body  to  be  burned  or  their 
goods  to  the  poor  is  a  life  of  self-renunciation  for  oth 
ers.  When  we  have  a  spirit  of  self-renunciation  in 
God's  love  we  have  the  Holy  Spirit,  and  manifest  Him 
as  in  the  thirteenth  chapter  of  first  Corinthians.  Be 
cause  He  is  the  Spirit  of  Self-renunciation  He  can  not 
speak  of  Himself.  Jno.  16:13.  Nor  can  He  in  us. 
But  He  speaks  of  Christ.  The  Holy  Spirit  is  pressing 
all  about  us  to  fill  us  the  moment  the  spirit  of  self  goes 
out  of  us. 

Self  should  naturally  be  eliminated  first  upon  any 
line  in  which  we  desire  God  the  most  intensely.  So  the 
first  baptism  of  the  Spirit  we  may  experience  naturally 


32       THE  INFINITE,  IN  TRINITY  AND  UNITY 

comes  into  us  upon  that  line.  That  is,  in  which  we  are 
the  soonest  free  of  self. 

For  example,  if  our  greatest  longing  is  for  God's  love 
in  service  to  humanity,  the  moment  we  are  free  of  self 
this  is  the  line  upon  which  it  is  manifested  and  upon 
which  He  comes  in  with  a  holy  quickening  and  energiz 
ing  of  our  service,  with  a  joy  and  power  which  is  not 
of  the  flesh.  If,  instead,  our  greatest  longing  for  God 
is  for  mere  happiness  of  soul,  self  will  be  eliminated 
upon  that  line  first,  and  we  shall  therein  receive  our 
first  baptism  of  the  Holy  Spirit.  Then  our  greatest 
manifestation  of  the  Spirit  will  be  in  shouting  praises 
to  God. 

Right  here  is  a  crucial  point  in  our  spiritual  life.  If 
in  either  of  these  experiences  we  rest  content  to  receive 
God  in  no  other  ways  our  growth  becomes  restricted, 
and  we  may  even  backslide  before  we  are  aware  of  it. 
We  see  it  manifested  in  both  examples.  Some  lives  are 
filled  with  shouting  and  praising,  but  not  in  ministering 
to  the  needy.  Even  wrong  doing  passes  without  com 
punction  in  the  solace  taken  in  the  baptism  of  joy  in 
the  Spirit.  Later,  praising  gives  way  to  complaining. 

Lives  of  the  other  example  may  be  beautiful  and  com 
forting  in  service  to  their  f ellowmen,  but  there  is  not 
the  glad  joy  of  soul  that  loses  itself  in  praise.  Instead 
there  is  a  spirit  of  complaint,  perhaps,  that  others  are 
so  careless  as  to  leave  so  much  service  for  them  to  do. 
At  last  those  who  serve  tire  of  it  all. 

Instead  of  becoming  quieted  in  pur  yearning  for  God 
because  of  the  baptism  in  the  Spirit  upon  any  line  we 
should  the  more  eagerly  seek  Him  so  wholly  that  He 
will  add  graces  or  gifts  of  the  Spirit  until  He  comes 
in  to  displace  self  upon  every  line  of  thought  or  action. 
For  His  life  must  grow  within  us  or  self  overshadows 


THE  INFINITE,  IN  TRINITY  AND  UNITY      33 

it.  So  long  as  it  grows  in  overcoming  self  there  is  no 
backsliding. 

The  great  majority  of  Christians  have  received  the 
Holy  Spirit  much  as  the  disciples  received  Him  when 
Christ  "breathed  upon  them,"  as  noted.  And  they  "go 
a  fishing"  in  their  secular  pursuits  much  as  before. 
This  is  but  natural  when  they  know  God  in  but  one  of 
the  persons  of  the  Godhead.  Or  even  in  two,  when 
they  know  both  the  Holy  Ghost  and  Christ.  When 
they  receive  Him  in  His  unity  in  a  baptism  such  as  the 
disciples  afterwards  received,-  when  God's  love  was 
manifested  as  described  in  the  first  four  chapters  of  the 
Acts  it  is  different.  There  was  no  more  fishing  for 
them,  after  that,  except  for  souls.  Without  that  bap 
tism  they  could  not  possibly  have  had  such  love  for  God. 
With  the  baptism  in  the  Holy  Ghost  there  is  even 
greater  power  for  us  than  they  manifested,  because 
the  world  which  must  be  overcome  manifests  much 
greater  power  now  than  it  then  did.  It  is  more  ad 
vanced  in  all  the  sciences  and  God's  hand  is  surely  as 
much  superior  to  its  present  advancement  as  He  mani 
fested  Himself  then.  That  "signs  and  wonders"  are 
not  needed  now,  as  then,  to  turn  men  to  God  is  a  decep 
tion  of  the  adversary  to  put  Christians  to  sleep  until 
the  world  overtakes  and  passes  them. 

Indeed  it  already  is  "high  time  to  awake  out  of  sleep ; 
for  now  is  our  salvation  nearer  than  when  we  believed. 
The  night  is  far  spent,  the  day  is  at  hand."  Rom. 
13:11,  12.  A  "day"  in  which  the  power  of  God  de 
scribed  farther  on  should  be  manifested  that  the 
world  may  be  confounded.  And  who  shall  say  that 
even  greater  power  may  not  be  possible? 

We  often  differ  about  the  baptism  of  the  Holy  Ghost 
because  men  are  satisfied  to  limit  God.  All  agree  that 


34      THE  INFINITE,  IN  TRINITY  AND  UNITY 

the  baptism  is  necessary.  But  the  limit  of  the  mani 
festations  as  evidence  of  the  complete  baptism  com 
monly  ranges  all  the  way  from  a  consciousness  of 
God's  Presence  being  over  one,  to  speaking  in  unknown 
tongues.  A  very  few  anticipate  a  still  greater  baptism 
which  leads  one  to  give  up  all  of  his  possessions  for  the 
poor,  and  to  live  in  such  a  relation  to  God  that  the 
windows  of  heaven  are  continually  open  to  him  to  sup 
ply  him  with  more  and  more  abundance  as  he  con 
tinues  to  minister  to  them. 

One  may  experience  a  difference  between  a  baptism 
of  the  Holy  Ghost  in  which  He  is  consciously  over  and 
directing  one,  and  the  baptism  "with  the  Holy  Ghost" 
(Acts  1:5),  which  is  Emmanuel,  or  God  with  us,  in  the 
flesh.  For  the  Holy  Ghost  represents  the  Trinity  then, 
and  merely  uses  our  flesh  as  a  channel  to  appear  to  the 
world.  In  a  full  baptism  "with  the  Holy  Ghost"  the 
power  will  be  manifest  of  healing  the  sick  by  the  laying 
on  of  hands,  casting  out  devils,  immunity  from  a  poi 
sonous  drink,  speaking  in  new  tongues  (Mark  16:17, 
18),  and  raising  the  dead.  Matt.  10:8.  For  God  can 
do  these  things  through  any  channel  He  chooses,  and 
He  has  chosen  us  to  be  such  a  channel.  Luke  24:49. 
How  to  retain  and  use  in  perfection  any  special  one  or 
more  of  these  powers  referred  to  in  1  Cor.  12,  as  "gifts 
of  the  Spirit,"  in  our  daily  ministry,  is  described  in 
chapter  three,  and  the  commonest  ways  of  losing  a 
"gift,"  or  curtailing  its  perfect  manifestation,  in  chap 
ter  five. 

If,  instead  of  seeking  to  receive  God  until  certain 
manifestations  gave  evidence  to  us  of  the  Spirit's  per 
fect  work,  we  became  hungry  for  God  to  manifest  Him 
self  as  Emmanuel  through  us,  to  the  entire  exclusion  of 
self,  it  is  possible  that  we  should  by  and  by  be  used  of 


THE  INFINITE,  IN  TRINITY  AND  UNITY      35 

Him  in  joy  and  power  which  includes  and  far  surpasses 
the  manifestations  we  had  so  eagerly  anticipated  as  the 
fullness  desired.  As  truly  as  the  natural  world  is  in 
an  age  of  advancement  far  in  advance  of  the  day  of 
Pentecost  when  the  first  great  baptism  was  poured  out 
upon  men  and  women,  may  we  not  know  that  God  is 
ready  to  show  Himself  in  demonstrations  not  only  as 
great  as  then,  but  far  greater,  that  the  greater  material 
world  of  today  may  be  confounded  from  end  to  end? 
And  any  anticipations  we  may  have  as  to  what  is  His 
greatest  work  through  us  both  hinders  our  reaching 
that  experience  and  the  greater  which  is  in  His 
mind.  For  it  is  self  which  anticipates,  and  it  is  self 
which  must  be  out  for  God  to  be  in  every  part  of  us,  in 
His  mighty  love.  To  love  God  with  all  of  one's  might 
is  to  obey  His  voice  when  He  speaks  the  naturally  im 
possible  or  unreasonable,  as  spontaneously  and  unre 
servedly  as  water  in  a  fountain  bursts  from  its  con 
fines  in  the  laughter  and  abandonment  of  freedom. 

Thus  do  we  see  the  absolute  necessity  of  our  "one 
Lord"  presenting  Himself  to  man  in  the  three  persons 
of  the  Holy  Trinity,  one  after  the  other.  And  of  the 
Holy  Ghost  coming  into  our  lives  not  only  as  a  Com 
forter  or  Guide  as  one  of  the  members  of  the  trinity, 
but  also  in  consciously  filling  us  with  the  entire  God 
head  in  order  that  we  may  love  as  He  loves  us. 

When  we  come  to  that  place  that  we  see  it  is  abso 
lutely  necessary  for  us  to  have  this  fulness  in  order  to 
accomplish  the  work  God  has  assigned  us  we  may 
expect  to  experience  it.  When  we  seek  the  experience 
because  we  desire  a  blessing  we  may  fail.  It  was  to 
enable  the  disciples  to  "witness"  to  Christ's  resurrec 
tion  with  a  power  they  did  not  have,  and  which  they 


36       THE  INFINITE,  IN  TRINITY  AND  UNITY 

knew  they  must  have  in  their  own  helplessness,  that 
the  first  great  Pentecostal  Baptism  was  received. 

When  a  full  baptism  is  received,  be  it  early  or  late, 
one  is  enabled  to  love  God  and  one's  fellow  man,  even 
as  He  loved  us.  Be  it  known,  however,  that  the  infill 
ing  of  the  Holy  Ghost  in  this  way  is  not  once  for  all. 
One  is  always  different  thereafter,  it  is  true5<  but  the 
baptism  is  a  way  of  God  coming  into  us,  which  must 
be  repeated  over  and  over  with  greater  and  still  greater 
power  as  we  learn  to  know  God  more.  For  we  may  be 
baptized  in  the  Holy  Ghost  and  know  very  little  of  Him 
compared  to  what  we  may  know  later.  "This  is  life 
eternal,  that  they  might  know  Thee  the  only  true  God, 
and  Jesus  Christ,  whom  Thou  hast  sent."  Jno.  17:3. 

As  eternal  life  in  us  grows  the  Holy  Spirit  reveals 
the  Father's  life  in  us.  It  is  the  life  Christ  has  now 
entered,  whence  His  "greater  works"  proceed.  Jno. 
14 :12.  It  is  a  life  of  greater  humility  than  the  outward 
life  of  Christ  in  the  flesh.  Notwithstanding,  under 
the  baptism  in  the  Holy  Spirit  we  press  determinedly 
into  a  personal  knowledge  of  the  Father,  regardless  of 
the  cost  to  the  flesh.  For  we  love  Him. 

We  therefore  see  that  our  "One  Lord"  in  trinity  is 
a  worshipful  Being  of  absolute  Self-renunciation  for 
love  of  His  creatures. 

That  is,  the  Father  is  His  life  in  the  wholly  Unseen, 
in  such  complete  renunciation  of  Himself  that  none 
of  His  creatures  may  see  Him  through  the  ages  until 
they  have  become  perfected.  Ex.  33 :20.  Rev.  22 :4. 
And  Christ,  the  Son,  is  the  appearance  of  this  same 
life  in  the  Seen,  "manifest  in  the  flesh,"  "the  Light  of 
men,"  as  a  Life  of  Self-renunciation.  And  the  Holy 
Spirit,  the  same  Life  in  the  form  of  "the  Comforter" 
of  each  child  of  God,  is  the  Spirit  of  Self-renunciation, 


THE  INFINITE,  IN  TRINITY  AND  UNITY      37 

displacing  the  spirit  of  self  wherein  all  fear  and  unrest 
lies.  This  Spirit,  receiving  our  attention,  tells  us  what 
He  hears  (Jno.  16:13)  of  the  Father  and  Son;  for  both 
our  present  life  in  the  flesh,  and  regarding  "things 
to  come"  in  the  Unseen.  Simple  faith  is  to  renounce 
the  spirit  of  self  and  follow  Him  in  all  He  speaks. 
When  we  wholly  respond  to  the  Holy  Spirit  the  triune 
God  is  at  once  manifested  in  us  in  His  perfect  love  and 
power. 

In  order  for  this  to  be  it  is  necessary,  first,  for  the 
unseen  Spirit  of  the  Father  in  us  to  reach  out  to  the 
great  Father  in  the  Unseen,  in  the  cry,  "Abba  Father." 
Mark  14:36.  Rom.  8:15.  Then  when  the  Holy  Spirit 
of  self-renunciation  possesses  us  completely  He  will 
readily  move  the  body,  or  temple  in  which  we  dwell, 
just  as  He  moved  Christ's  temple  of  His  body  to  do  His 
works  of  love  and  power  in  a  visible  earthly  ministry. 
He  shall  lead  us  to  live  Christ  in  the  Seen  before  we 
can  know  the  Father  in  the  Unseen.  For  there  is  first 
the  natural  and  after  that  the  spiritual.  1  Cor.  15 :46. 
Thus  it  is  that  the  Spirit  "shall  bear  witness,"  not 
merely  in  word,  but  in  deed,  that  Christ  and  the  Father 
are  in  us  of  a  truth,  leading  us  into  "all  truth."  This  is 
regarding  future  things,  as  well  as  into  the  hearts  of 
men  and  women  in  the  present,  as  Christ  "knew  all 
men."  Jno.  2:24.  Hence  the  necessity  of  self-renun 
ciation,  as  the  following  chapters  bring  forth. 


CHAPTER  II. 
"WHO  His  OWN  SELF  BARE  OUR  SINS" 

And  what  about  the  unity  at  the  last,  when  Christ 
"shall  have  delivered  up  the  kingdom  to  God,  even 
the  Father ;  when  He  shall  have  put  down  all  rule  and 
all  authority  and  power."  "Then  shall  the  Son  also 
be  subject  unto  Him,  .  .  .  that  God  may  be  all 
and  in  all?"  1  Cor.  15:24,  28.  It  is  the  word  of  the 
Lord.  In  order  to  apprehend  the  way  of  it  we  must 
consider  God's  unity  before  anything  was  created. 

Then  there  was  absolute  unity.  Then  God  was  truly 
"all  and  in  all."  If  not,  what  and  who  was  there,  and 
who  created  it?  If  a  single  thing  but  God  existed  at 
that  time,  a  power  as  great  as  God  created  that  thing. 
And  if  our  God  is  the  greatest  Being  who  is  or  has 
been,  as  we  hold,  such  a  power  could  not  have  existed. 
This  is  not  speculative  thought,  but  an  axiom  that  we 
must  accept  if  we  would  have  any  profit  in  thought. 

God  was  alone,  then,  in  His  unity.  We  may,  with 
reverence,  conceive  of  Him  communing  in  His  own 
Holy  Spirit,  thus:  "I  want  others  with  me  whom  I 
can  love  and  bless."  For  we  are  taught  that  "God  is 
love."  1  Jno.  4:8.  And  who  was  the  person  with 
whom  He  communed?  The  common  inference  is  that 
it  was  His  own  beloved  Son,  referred  to  in  Gen.  1 :26, 
when  He  said,  "Let  us  make  man,"  etc.  But  the  period 
we  are  considering  is  before  this. 

It  is  before  the  creation  had  begun.  Even  before 
the  Son,  as  He  has  been  revealed  to  us,  had  been  "be 
gotten  of  the  Father."  Jno.  1:14.  We  do  not  say  it 


THE  INFINITE,  IN  TRINITY  AND  UNITY      39 

was  before  the  Son  existed,  for  He  doubtless  was  co 
existent  with  the  Father.  Indeed,  after  He  had  ap 
peared  to  men  John  referred  to  Him  as  "the  only  be 
gotten  Son,  which  is  in  the  bosom  of  the  Father."  Verse 
18.  If  He  was  then  so  closely  related  to  the  Father, 
surely  before  He  was  "begotten  of  the  Father"  as  the 
Son  He  was  not  less  closely  related. 

And  when,  at  that  time,  we  conceive  of  God  in  His 
own  unity,  which  was  as  perfect  as  it  shall  be  in  the 
end,  when  He  shall  be  "all  and  in  all,"  we  do  no  vio 
lence  to  that  unity  by  considering  that  the  one  with 
whom  the  Father  then  communed,  was  His  own  Self. 
And  in  our  finite  comprehension  we  may  consider  the 
Father's  Self  then  as  synonymous  with  His  Son  whom 
we  have,  later,  learned  to  know  as  a  separate  person 
ality.  For  there  is  nothing  inconsistent  with  self  and 
sonship  being  considered  synonymously,  even  in  the 
natural,  for  practical  illustration. 

That  is,  never  was  son  conceived  but  that  he  repre 
sented  the  father's  self.  Never  a  father's  self  so  com 
pletely  represented  as  in  sonship.  Were  the  father's 
love  and  oneness  with  his  son  as  perfectly  manifested 
throughout  life  as  it  is  a  fact  in  the  beginning,  every 
son  would  be  "the  express  image"  of  the  father's  per 
son.  Every  one  would  know  the  son  who  knew  the 
father,  and  the  father  who  knew  the  son.  The  name 
"son"  would  express  the  same  as  "self." 

When  we  who  are  God's  children  understand  our 
selves  in  this  light,  and  draw  the  likeness  between  us 
and  God,  we  may  know  Him  more  simply,  because  we 
are  created  in  the  image  and  likeness  of  God.  When 
we  fail  to  know  relations  in  God  through  knowing  rela 
tions  in  ourselves  our  eyes  are  blind  to  the  simplest 
way  of  learning  about  Him. 


40      THE  INFINITE,  IN  TRINITY  AND  UNITY 

Furthermore,  this  oneness  of  a  son  with  his  father's 
self,  illustrated  in  the  natural,  was  an  actual  fact  when 
Christ  appeared  to  men  as  the  Son  of  God.  He  repre 
sented  the  Father's  self  so  perfectly  that  Christ  Him 
self  said,  "he  that  hath  seen  me  hath  seen  the  Father." 
Jno.  14:9.  If  Christ  then  represented  the  Father's 
Self  so  perfectly  we  do  no  violence,  as  said,  to  God's 
unity  in  the  beginning,  prior  to  the  creation,  if  we  con 
ceive  of  Him  communing  with  Himself.  This  once 
granted,  we  see  all  scripture  concerning  heaven  and 
salvation  cluster  so  beautifully  about  it  as  a  basis  of 
truth  that  the  way  of  faith  is  far  more  simple  and  the 
path  more  clear.  We  may  imagine  Him  continuing : 

"If  I  create  other  beings  or  things  it  will  destroy 
my  perfect  unity  with  Self.  For  I  have  nothing  of 
which  to  create  them  except  Myself."  (If,  as  many 
say,  God  created  the  world  out  of  nothing,  who,  pray, 
created  "nothing"?)  "I  must  therefore  give  up  or  re 
nounce  Self  in  order  to  create  beings  or  things  which  I 
may  love."  So  the  Father's  Self  agreed  to  renuncia 
tion,  and  God  began  His  creation. 

At  that  very  moment  His  Son  meant  something  dif 
ferent  to  us  than  He  meant  before,  though  of  course 
we  knew  it  not.  At  once  there  was  "His  own  purpose 
and  grace,  which  was  given  us  in  Christ  Jesus  before 
the  world  began."  2  Tim.  1 :9.  How  this  grace  was 
given  to  us  is  revealed  in  the  scripture  which  refers 
to  Christ  as  "the  Lamb  slain  from  the  foundation-  of 
the  world."  Rev.  13:8.  This  means  more  than  a  life 
of  suffering  in  the  flesh.  More  than  a  manifestation 
to  enlist  our  sympathy  and  response  in  love.  More 
than  merely  a  Son  sent  from  heaven  to  endure  earth, 
and  the  mockery  of  men.  What  Christ,  the  Son,  means 
to  us  is  God's  renunciation  of  Himself  for  our  creation 
and  salvation. 


THE  INFINITE,  IN  TRINITY  AND  UNITY      41 

For  God  had  to  renounce  Self  in  His  own  unity  in 
order  to  create  anything.  That  is.  He  had  to  let  loose 
of  Self,  of  which  He  created  other  things,  and  regard 
them  as  having  no  hold  upon  Him.  As  long  as  He  re 
tained  His  own  perfect  unity  He  could  not  create  a 
thing,  for  there  was  nothing  but  Himself,  as  said,  with 
which  to  create. 

When  Self  agreed  to  this  renunciation  then  it  is  that 
we  may  suppose  the  Son  was  ' 'begotten  of  the  Father." 
That  is,  He  agreed  to  be  separated  from  His  Father 
so  far  as  He  had  any  claims  upon  Him  more  than 
others  who  should  be  created  in  their  image.  Christ 
was  not  "created"  as  other  beings  and  things  were. 
He  was  "the  only  begotten."  As  such  He  represented 
the  Father's  Self,  renounced,  whereby  He  created  all 
things.  Therefore,  whatever  relation  we  may  think  of 
Him  as  sustaining  to  the  Father,  to  us  and  to  all  cre 
ation  He  truly  means  the  Father's  Self-renunciation. 
Hence  it  is  the  scripture  says  so  simply : 

"All  things  were  made  by  Him;  and  without  Him 
was  not  anything  made  that  was  made."  Jno.  1:3. 
That  is,  God  made  all  things  by  means  of  Self-renuncia 
tion,  represented  by  Christ.  How  could  it  be  other 
wise?  We  know  truly  that  Christ  was  the  perfect  per 
sonification  of  Self-renunciation.  He  appeared  so  upon 
earth,  but  this  renunciation  did  not  begin  then.  It  was 
only  "manifested"  then.  1  Tim.  3:16.  It  began  with 
the  creation,  when  "the  Lamb  was  slain." 

If  we  do  not  readily  grasp  how  creation  absolutely 
required  God's  renunciation  of  His  own  Self  we  may 
find  it  illustrated  in  our  own  experience.  No  one  can 
make  a  thing  without  self-renunciation.  He  must  put 
himself  into  what  he  makes,  enough,  at  least,  to  accom 
plish  his  purpose.  The  boy  yields  himself  to  the  mak- 


42       THE  INFINITE,  IN  TRINITY  AND  UNITY 

ing  of  a  top.  The  man  puts  himself  into  the  home 
which  he  creates.  Self  must  therefore  be  renounced 
or  given  up,  in  a  measure,  to  make  anything. 

Therefore  when  God  decided  to  create  things  it  had 
to  be  through  Self-renunciation.  And  because  He  is 
perfect  it  was  beneath  Him  to  think  of  creating  any 
thing  but  what  should  become  perfect.  And  because 
He  would  create  a  perfect  work  His  renunciation  of 
Self  should  be  perfect.  Is  not  this  what  was  mani 
fested  in  Christ? 

In  considering  God's  renunciation  of  Self  in  this 
light,  let  not  renunciation  be  confused  with  denuncia 
tion.  The  latter  is  to  condemn  as  wrong,  and  God  did 
not  do  that  of  Himself.  The  former  is  to  consider  Self 
as  a  personality  as  though  it  has  no  claims  upon  one, 
because  of  this  relation.  And  it  was  this  attitude  the 
Father  seems  to  have  assumed  towards  His  Son,  and 
therefore  towards  Himself.  For  He  permitted  Him 
to  suffer  all  the  trials  of  the  flesh  while  upon  earth  just 
as  He  would  permit  any  being  to  suffer  them.  He  an 
swered  His  prayers  just  as  He  would  anyone's  prayers 
under  similar  faith,  at  that  time.  He  permitted  Him 
to  suffer  despair  in  His  death  just  as  any  person  might 
have  suffered.  And  although  the  Father  went  into  the 
depths  of  hell  with  Christ  before  He  would  forsake 
Him  (Acts  2 :27) ,  He  will  do  the  same  for  any  one  who 
is  true  to  Him.  And  Christ  was  true.  Heb.  5 :7. 

In  order  that  we  may  appreciate  God's  Self-renuncia 
tion  for  our  sakes  we  must  know  how  completely  He 
renounced  Himself  through  Christ's  life  in  the  flesh. 
First,  it  required  His  Self-renunciation  to  condescend 
to  take  up  His  dwelling  in  the  flesh  of  rebellious  sub 
jects.  Then  to  become  man's  servant.  And  to  yield 
His  position  of  ruler  over  man  by  reason  of  His  su- 


THE  INFINITE,  IN  TRINITY  AND  UNITY      43 

perior  greatness  as  man's  Creator,  and  permit  man  to 
rule  over  Him,  as  He  "became  obedient  unto  death, 
even  the  death  of  the  cross."  Phil.  2:8.  And  such  a 
death!  Crucified  between  two  criminals,  as  the  chief  - 
est  of  the  three ! 

And  all  along  the  way,  following  His  baptism  in 
water,  He  had  experienced  temptation  to  live  for  Self 
in  all  "points"  or  callings  "like  as  we  are,  yet  without 
sin."  Heb.  4:15.  That  is,  without  yielding  to  Self, 
which  would  have  been  a  backward  step,  once  the  cre 
ation  was  begun.  That  it  was  hard,  was  illustrated 
in  the  fact  that  the  human  self  which  bound  Him  rose 
up  against  the  sacrifice  until  the  very  last.  Those 
whom  He  had  denounced  and  rebuked  and  was  angered 
with  (Mark  3 :5.  Luke  11 :39-54)  He  at  the  last  cried 
unto  the  Father  in  behalf  of,  "Father  forgive  them, 
for  they  know  not  what  they  do."  Luke  23 :34.  For 
this  prayer  was  for  all  who  had  ever  sinned  against 
Him.  He  manifested  the  crying  of  His  human  self 
when  He  prayed  the  Father  if  possible  to  remove  the 
cup  of  suffering  from  Him.  He  anticipated  the  battle 
with  His  human  self  overcome  when  He  said,  "the 
third  day  I  shall  be  perfected."  Luke  13 :32. 

All  of  this  renunciation  of  Self  in  the  flesh  was  nec 
essary  for  the  salvation  of  man,  or  his  union  with  God. 
For  in  man  it  does  require  the  renunciation  of  self  to 
permit  his  union  with  God.  Self  would  separate  or 
break  union.  And  God  led  the  way  to  this  union  by 
His  own  Self-renunciation  in  the  flesh,  through  Christ. 

Since  then  it  has  been  different  with  men.  For  the 
way  was  opened  for  all  to  become  consciously  the  "sons 
of  God."  And  it  is  through  the  way  He  led.  That  is, 
through  self-renunciation.  There  is  absolutely  no 
other  way  to  become  one  with  Him  or  to  enter  heaven. 


44       THE  INFINITE,  IN  TRINITY  AND  UNITY 

Calling  upon  the  name  of  Christ  will  not  avail  unless 
it  is  coupled  with  a  spirit  of  self-renunciation.  Indeed 
it  was  at  the  close  of  referring  to  Christ's  suffering  at 
the  hands  of  men  that  Peter  cried  out,  "there  is  none 
other  name  under  heaven  given  among  men,  whereby 
we  must  be  saved."  Acts  4 :12.  "Must"  is  used  rather 
than  "may,"  because  self-renunciation  is  inseparable 
from  Christ  or  heaven.  His  "name"  represents  self- 
renunciation  in  love  for  us,  throughout.  Renunciation 
in  love  for  the  salvation  of  others  represents  His  name. 
His  name  is  meaningless  to  us  with  a  shadow  of  any 
thing  different.  And  none  but  He  ever  renounced  Self 
in  all  ways  possible  to  all  human  nature.  Only  one 
real  Christ  has  ever  appeared. 

Heaven  shall  be  made  up  of  self-renunciation,  hence 
none  can  possibly  enter  there  who  do  not  renounce  self. 
The  least  self  in  any  would  produce  discord.  There  is 
a  place  for  all  who  renounce  self  from  love  to  God  or 
because  of  Him.  Such  can  not  produce  discord.  "He 
that  believeth  on  me  hath  everlasting  life,"  says  Christ. 
But  he  who  does  not  know  Christ  as  a  life  of  self-renun 
ciation  knows  not  enough  to  rightly  believe  upon  Him. 
"He  that  believeth  not  is  condemned  already."  Jno. 
3:19.  The  "many  wonderful  works"  in  the  name  of 
Christ  predicted  in  Matt.  7 :22,  were  not  done  in  self- 
renunciation,  but  in  self-glorification. 

And  what  is  the  result  when  our  lives  are  a  mixture 
of  selfishness  and  self-renunciation,  as  most  of  them 
are?  Paul  answers  this  very  clearly  in  1  Cor.  3:11-15. 
God  discerns  between  the  selfish  and  the  self -renounced 
life  in  each  person  and  He  will  separate  them  before 
we  enter  heaven.  The  selfish  life  consists  of  works 
which  are  "wood,  hay,  stubble,"  etc.,  and  these  shall 
be  "burned"  out  of  us.  Those  which  stand  the  test  are 


THE  INFINITE,  IN  TRINITY  AND  UNITY      45 

the  works  which  are  free  of  self  in  the  love  of  God,  and 
they  will  be  "saved,  yet  so  as  by  fire."  And  if  one  is 
ignorant  of  the  life  of  Christ,  but  renounces  self  from 
the  spirit  of  God  in  him,  he  will  no  doubt  find  a  place 
prepared  for  him  in  heaven.  See  Rom.  2:14,  15. 

Is  it  not  thus  true  that  the  world  will  be  destroyed 
by  fire  (symbolical  if  not  literal) ,  before  a  "new  heaven 
and  a  new  earth  appears?"  Rev.  21 :1.  It  is  the  com 
plete  destruction  of  self  wherever  it  appears.  For  self 
is  of  the  world,  always.  And  the  world  is  for  self. 
Everything  which  lives  for  self  must  finally  be  burned 
as  by  fire.  Our  God  is  a  consuming  fire  in  whom  self 
can  find  no  place.  Nor  can  it  find  a  place  in  His 
heaven.  Truly  a  fire  to  destroy  self  from  entering 
there  is  an  absolute  necessity.  For  everything  which 
lives  for  self  must  be  destroyed  before  God  can  pos 
sibly  be  "all  and  in  all." 

Even  that  nature  in  human  beings  which  is  destined 
for  self-preservation  and  for  perpetuation  of  self  must 
be  destroyed.  It  is  what  caused  death  in  the  begin 
ning — reason  in  behalf  of  self.  Only  that  which  lives 
for  others  from  love  to  God  shall  endure  forever.  It 
is  true  of  all  life  in  heaven.  Even  flowers  which  live 
and  bloom  for  self -perpetuation  of  species  will  have  no 
place  there.  Only  they  which  bloom  for  others,  after 
the  manner  of  the  growth  of  the  "tree  of  life,"  whose 
leaves  are  "for  the  healing  of  the  nations,"  may  be 
found.  Rev.  22 :2. 

And  so  it  is  of  every  created  thing.  It  is  in  order  to 
be  made  free  of  self  that  "the  whole  creation  groaneth 
and  travaileth  in  pain  together  until  now."  Rom.  8 :22. 

When  all  of  God's  children  have  renounced  self  after 
this  manner,  and  all  of  self  in  persons  and  things  have 
been  destroyed,  then  Christ  "shall  have  put  down  all 


46       THE  INFINITE,  IN  TRINITY  AND  UNITY 

rule  and  all  authority  and  power."  Then,  instead  of 
authority  to  hold  things  together  there  will  be  perfect 
unity.  Then  it  is  that  the  church,  the  body  of  Christ, 
will  have  become  perfected,  "without  spot  or  wrinkle, 
or  any  such  thing."  Eph.  5 :27.  Unity  will  draw  the 
children  of  God  as  one  in  Him  without  the  semblance 
of  authority  which  is  now  necessary.  For  authority 
will  be  necessary  until  all  have  renounced  self.  When 
perfected  the  church  will  have  no  self  in  her  midst  to 
withstand  unity.  Then  all  will  be  drawn  together  and 
to  God  as  iron  to  the  magnet. 

At  that  time  the  Son  will  have  completed  the  trust 
committed  to  Him,  of  judgment  and  authority  through 
His  word.  But  God  will  not  be  as  before  the  beginning 
of  creation.  There  was  only  Himself  to  love  then.  Now 
there  shall  be  countless  beings  for  Him  to  love. 

And  what  place  does  Satan  occupy  in  all  of  the 
drama  of  life  culminating  in  heaven?  The  considera 
tion  of  this  takes  us  back  again  to  the  beginning.  What 
we  shall  say  is  not  in  the  spirit  of  speculative  theory  as 
to  what  or  who  Satan  is  any  more  than  we  should  the 
orize  about  God  as  a  being  for  the  sake  of  theory.  But 
for  a  practical  understanding  of  his  ways  of  approach, 
and  how  to  resist  him  and  to  receive  God  instead,  self 
is  the  basis  of  a  simplicity  which  is  very  wonderful 
indeed,  and  helpful.  Thus  it  is,  that  much  which  we 
know  of  God  and  His  ways  are  learned  from  a  knowl 
edge  of  ourselves,  who  are  made  in  "the  image  of  God." 

Knowledge  of  this  kind  is  revealed  to  us  through  the 
Spirit  of  God  and  not  the  spirit  of  man.  For  in  the 
discerning  of  these  things  "we  have  received,  not  the 
spirit  of  the  world,  but  the  Spirit  which  is  of  God ;  that 
we  might  know  the  things  that  are  freely  given  to  us 
of  God.  Which  things  also  we  speak,  not  in  the  words 


THE  INFINITE,  IN  TRINITY  AND  UNITY      47 

which  man's  wisdom  teacheth,  but  which  the  Holy 
Ghost  teacheth;  comparing  spiritual  things  with  spir- 
itual."  1  Cor.  2:12,  13. 

So,  when  God,  in  counsel  with  Self,  determined  to 
renounce  Self  in  order  to  create  other  beings,  there 
immediately  sprang  up  opposition  to  it,  notwithstand 
ing  Self  acquiesced.  We  may  imagine  the  opposition 
after  this  order: 

"Let  well  enough  alone.  Why  suffer  all  that  shall 
come  upon  you  ?  You  are  absolute  King,  now,  of  every 
thing.  There  is  nothing  that  can  ever  oppose  you.  To 
create  anything  requires  your  renunciation  of  Self  in 
some  way,  and  then  to  yield  yourself  as  a  servant  to 
your  creation,  obeying  their  whims,  until  you  can  be 
come  absolute  King  again  as  now." 

It  is  not  difficult  for  any  person  to  recognize  this 
character.  To  whom  has  he  not  talked  in  precisely  the 
same  way,  when  a  great  sacrifice  for  the  sole  good  of 
others  was  in  the  counsel  of  the  mind?  Or  when  an 
advance  requiring  self-renunciation  was  under  con 
templation  ?  Christ  called  him  by  name  when  he  began 
to  oppose  him  through  Peter,  and  said,  "Get  thee  be 
hind  me,  Satan :  for  thou  savorest  not  the  things  that 
be  of  God,  but  the  things  that  be  of  men."  Mark  8 :33. 
That  is,  not  the  things  that  require  self-renunciation, 
but  the  things  of  self.  And  it  is  always  his  way. 

This  was  undoubtedly  Satan's  origin,  so  far  as  it 
may  appear  to  us.  He  would  surely  appear  at  that  mo 
ment  as  an  adversary.  And  until  then  there  was  no 
occasion  for  his  opposition.  That  he  was  an  angel  once 
occupying  a  high  place  in  God's  councils  is  symbolically 
if  not  literally  true,  and  beautifully  consistent  with  this 
origin.  Or,  rather,  with  the  origin  of  his  fall.  For 
when  God  decided  against  him  he  "fell"  from  his  high 
position. 


48       THE  INFINITE,  IN  TRINITY  AND  UNITY 

No  doubt  before  this  he  occupied  the  highest  posi 
tion  which  existed,  next  to  the  Son  in  the  bosom  of 
the  Father.  He  was  the  highest  counsellor  in  heaven 
except  the  Son,  having  his  throne  in  Reason,  which  is 
his  favorite  seat  now  in  the  minds  of  men.  Then  God's 
own  mind  was  heaven.  That  is,  the  only  heaven  which 
then  existed.  We  do  not  disallow  the  ordinary  con 
ception  of  heaven.  We  are  only  speaking  of  the  begin 
ning — the  type  of  things  thereafter. 

And  as  Satan  sat  there  he  reasoned  against  God's 
renunciation  of  Self.  True  enough,  his  reasoning  was 
in  favor  of  God's  Self,  as,  in  man,  it  is  in  favor  of  self 
to  this  day.  His  was  not  the  highest  reasoning,  be 
cause  he  reasoned  for  Self  alone  and  not  for  others.  Is 
it  not  always  his  way  ?  Do  we  not  recognize  him  read 
ily,  and  his  seat  in  God's  heaven?  Is  not  the  distinc 
tion  clear  between  his  reasoning  and  God's? 

He  advocated  self-satisfied  pride  and  opposed  humil 
ity.  Standing  still  in  selfishness  instead  of  advancing 
in  the  renunciation  of  Self.  Anything,  anything  but 
self-renunciation.  But  God's  love  for  others  overcame. 
He  heard  every  argument  of  the  adversary  against  it. 
He  counted  all  it  should  cost  Him  to  create.  The  renun 
ciation  of  Himself  in  the  person  of  His  only  begotten 
Son.  The  humility,  the  contempt  by  His  creatures, 
their  arrogance,  and  His  own  vileness  in  their  sight. 
Not  for  a  few  years  upon  earth,  but  for  ages,  until  He 
should  come  into  His  unity  once  more.  Not  merely 
the  humility  represented  in  Christ  upon  the  cross,  but 
a  humility  deeper  than  a  visible  life  could  possibly 
represent. 

No  doubt  Satan  brought  it  all  before  Him  just  as, 
later,  he  showed  Christ  the  kingdoms  of  this  world. 
And  as  then,  he  promised  Christ  quietness  and  peace 


THE  INFINITE,  IN  TRINITY  AND  UNITY      49 

if  He  would  give  up  His  Messiahship,  so  he  assured 
God  that  He  need  bear  none  of  these  things  if  He  only 
should  remain  wrapped  up  in  His  own  Self .  But  God 
could  not  be  tempted.  Jas.  1 :13. 

He  heard  it  all,  but  because  of  His  great,  wonderful 
heart  bursting  to  bless  others  we  have  the  precious 
message,  "For  God  so  loved  the  world  that  He  gave 
His  only  begotten  Son,  that  whosoever  believeth  in 
Him  should  not  perish,  but  have  everlasting  life."  Jno. 
3:16.  Is  it  not  marvelous?  Is  it  not  sweet  that  He 
loved  us  so  ?  And  need  we  fear  the  power  of  the  adver 
sary  to  now  separate  us  from  God  when  we  have  known 
the  seal  of  His  love  in  our  hearts?  No  wonder  Paul 
exclaims,  "I  am  persuaded,  that  neither  death,  nor  life, 
nor  angels,  nor  principalities,  nor  powers,  nor  things 
present,  nor  things  to  come,  nor  height,  nor  depth,  nor 
any  other  creature,  shall  be  able  to  separate  us  from 
the  love  of  God,  which  is  in  Christ  Jesus  our  Lord." 
Rom.  8:38,  39.  For  it  is  God's  love  which  renounced 
Self  in  Christ  Jesus  for  our  sakes. 

God's  love  for  our  existence  and  salvation  was  such 
that  He  renounced  Himself  through  the  ages  for  us. 
When  we  remember  this  we  see  how  impossible  it  is 
for  us  to  get  away  from  Him.  The  harder  we  try  and 
the  meaner  we  turn  against  Him  the  more  He  re 
nounces  Himself.  That  is,  the  farther  He  sinks  from 
our  sight  in  His  meekness  and  suffering  until  He  wins 
us  back.  Can  we  possibly  withstand  such  a  God  ? 

And  how  may  we  return  to  Him?  Simply  by  de 
throning  Satan  from  his  high  seat  in  the  councils  of 
our  mind,  just  as  God  cast  him  from  his  high  seat  in 
heaven  before  He  created  us.  For  it  is  when  we  permit 
Satan  in  the  councils  of  our  mind  that  we  draw  from 
God.  That  is  the  secret  of  all  departure  from  God. 


50      THE  INFINITE,  IN  TRINITY  AND  UNITY 

Satan  reasons  in  behalf  of  self.  And  he  is  so  subtle 
that  when  we  think  self  is  both  renounced  and  crucified 
he  enters  our  reason  in  favor  of  self,  be  it  even  a  de 
nounced  self.  But  God  renounces  Self  and  reasons  in 
behalf  of  others.  That  is  the  difference,  always,  and 
by  that  token  may  we  discern  him. 

God  cast  Satan  out  of  His  heaven  because  he  plead 
for  Self  when  God  decided  there  was  no  place  for  Self 
there.  He  shall  be  bound  forever  and  cast  out  of  the 
earth  when  self  has  been  renounced  here  and  crucified, 
and  God's  final  unity  appears  in  a  "new  heaven  and  a 
new  earth."  For  there  will  be  no  place  for  him. 

In  the  meantime  each  of  us  have  our  own  little 
heaven  in  miniature,  as  it  were.  It  consists  of  life 
when  self  has  been  renounced  in  the  spirit  of  Christ. 
But  this  heaven  is  so  new  to  us,  and  so  little  do  we  know 
of  it,  that  Satan  will  often  deceive  us  and  enter  the 
councils  of  our  mind  before  we  are  aware  of  it.  He  will 
seek  the  highest  seat  there.  And  his  counsel  will  be 
the  highest  and  holiest  we  ever  listened  to,  we  some 
times  may  think. 

But  he  may  be  known  by  the  one  "ear  mark."  He 
reasons  in  behalf  of  self,  cover  it  up  as  skillfully  as  he 
may.  And  if  we  would  have  our  little  heaven  free  we 
shall  cast  him  out.  For  there  is  no  perfect  heaven 
where  self  has  not  been  renounced.  It  is  only  when  our 
renounced  self  has  been  crucified  and  destroyed  that 
Satan  can  not  enter.  And  so  we  read,  "He  that  hath 
suffered  in  the  flesh  hath  ceased  from  sin."  1  Pet.  4:1. 

The  necessity  of  God's  self-renunciation  in  the  per 
son  of  Jesus  Christ  is  referred  to  in  Luke  24:26,  46. 
Acts  17:3.  For  truly  "Christ  must  needs  have  suf 
fered,  and  risen  again  from  the  dead."  Failure  to  see 
the  spiritual  law  of  creation  absolutely  requiring  self- 


THE  INFINITE,  IN  TRINITY  AND  UNITY      51 

renunciation  is  responsible  largely  for  the  attitude  of 
the  Gentiles  towards  the  Israelites,  and  their  attitude, 
partly  because  of  it,  towards  the  Christ.  For  it  is 
Christ's  personality  many  of  them  despise  and  it  is  His 
personality  often  thrust  the  most  prominently  before 
them  as  in  accusation.  Instead,  let  all  of  this  be  lost 
sight  of  in  the  great  and  consistent  fact  that  God  had 
to  come  to  earth  in  just  that  obscure  way,  and  at  just 
the  time  when  the  very  people  whom  He  had  chosen 
were  in  a  state  to  reject  and  crucify  Him. 

For  only  thus  was  self-renunciation  and  crucifixion 
possible  in  order  that  God  might  give  Himself  up 
wholly  for  us.  There  was  not  a  shadow  of  suffering 
too  much  to  "finish"  (Jno.  19:30)  our  redemption. 
Anything  less  would  have  kept  Him  back  from  some 
suffering  men  endure.  Had  not  the  "chosen  people," 
the  "apple  of  His  eye,"  rejected  Him  as  they  did  He 
would  have  lacked  in  suffering.  He  would  not  have 
known  a  parent's  pangs  when  their  heart's  treasure  of 
a  son  or  daughter  turns  against  them.  And  had  He  not 
suffered  crucifixion  as  the  most  ignominious  death  He 
could  die  He  would  still  have  to  go  through  it  to  experi 
ence  the  self-renunciation  necessary  in  Christ.  The 
Messiah  to  the  Jews  could  not  have  come  in  any  other 
way.  The  Gentiles  could  have  received  salvation  by  no 
other  means.  Rom.  11:11. 

When  we  see  this  shall  we  longer  censure  them? 
And  when  they  see  it  shall  they  not  accept  the  Christ 
who  has  come,  seeing  that  if  the  looked-for  Messiah 
should  yet  come  He  would  have  to  be  rejected  in  that 
very  way?  It  is  all  wrapped  up  in  the  necessity  of 
renunciation  of  Himself  in  order  for  God  to  make  a 
heaven  for  any  of  us.  And  we  must  both  alike  enter 
there  through  the  Spirit  God  manifested  in  Christ. 


52       THE  INFINITE,  IN  TRINITY  AND  UNITY 

God  did  not  cease  to  believe  in  man,  selfish  as  he  is. 
Man  must  believe  in  God,  in  His  Self-renunciation. 
This  common  belief,  each  in  the  other,  is  the  basis  of 
union,  and  therefore  of  man's  salvation. 

And  why  have  not  both  Gentile  and  Jew  seen  God 
in  this  light  of  Self-renunciation,  before?  For  it  truly 
is  the  only  basis  of  union  in  Christ  as  it  is  the  only 
basis  of  heaven.  We  are  either  groping  in  confusion 
or  playing  in  our  religion  when  we  disregard  it. 

As  regarding  the  Jews,  we  have  not  known,  simply 
because  God's  time  was  not  here.  It  was  a  "night" 
wherein  no  man  could  "work"  to  bring  it  to  light.  It 
is  now  different.  The  dawn  is  fast  breaking.  Its  signs 
are  in  the  returning  of  Israel  to  Palestine.  God  is  lit 
erally  shaking  the  world  to  bring  this  to  pass.  That 
is  what  means  the  religious  fervor  widespread,  looking 
for  Christ's  second  coming.  It  is  a  great  epoch  in 
religious  history.  For  God's  firstborn  of  the  nations 
is  about  to  come  into  His  special  favor  again.  And  we 
may  expect  great  spiritual  light  regarding  God  to  ap 
pear  near  at  such  a  time. 

It  is  the  way  of  our  God.  When  He  gave  the  law  to 
Israel  it  was  a  light  as  the  world  had  never  seen.  When 
"the  law  of  liberty"  was  revealed  in  Christ  at  the  com 
ing  of  the  Gentiles  into  His  favor  the  light  was  as  far 
ahead  of  the  letter  of  the  law  as  the  law  had  been  in 
advance  of  the  heathen  world.  And  when  the  Father's 
eldest  son  in  the  Jews,  having  turned  prodigal  as  it 
were,  returns  to  the  Father  and  with  joy  is  received  by 
the  younger  there  will  be  rejoicing  to  make  Heaven 
glad  that  there  is  an  earth  where  such  things  are. 

And  with  this  rejoicing  will  come  spiritual  light 
above  anything  we  have  known.  We  shall  learn  the 
blessed  Father  as  we  have  never  known  Him,  as  noted 


THE  INFINITE,  IN  TRINITY  AND  UNITY      53 

in  following  chapters.  We  shall  learn  still  more  of 
Him  through  His  firstborn,  the  Jews.  We  shall  honor 
them  as  His  first-chosen  people.  We  shall  hear  the 
words  of  the  Father  with  great  spiritual  signifi 
cance  say  to  us,  as  before,  to  them,  concerning  us, 
"Bring  forth  the  best  robe,  and  put  it  on  him ;  and  put 
a  ring  on  his  hand,  and  shoes  on  his  feet:  and  bring 
hither  the  fatted  calf,  and  kill  it;  and  let  us  eat,  and  be 
merry:  for  this  my  son  was  dead,  and  is  alive  again; 
he  was  lost,  and  is  found."  Luke  15 :22-24. 

It  is  only  when  Christ's  personality,  so  precious  to 
Gentiles  and  so  obnoxious  to  Jews,  is  received  in  the 
overwhelming  glory  of  God  necessarily  manifesting 
Himself  in  that  very  way  that  all  prejudices  may  be 
banished.  God  has  renounced  Self  for  us  that  there 
may  be  a  heaven  for  many.  We  shall  renounce  self 
for  Him  that  this  heaven  may  be  ours. 

Are  there  those  who  fear  we  make  so  much  of  self- 
renunciation  as  to  overshadow  the  personality  of  Christ 
and  finally  lose  sight  of  Him  altogether?  A  moment's 
reflection  will  show  that  we  present  nothing  in  that 
way  stronger  than  God's  word  in  1  Cor.  15:28,  "then 
shall  the  Son  also  be  subject  unto  Him,  .  .  .  that 
God  may  be  all  and  in  all." 

But  when  we  see  the  blood  of  Christ  shed  for  us,  and 
the  life  which  it  represented,  as  an  embodiment  of  Self- 
renunciation  for  both  our  creation  and  salvation,  Christ 
shall  never  cease  to  be  most  precious  to  our  conscious 
ness.  We  shall  love  Him  forever  in  this  very  person 
ality.  For  we  shall  live  eternally  in  the  blessed  renun 
ciation  of  self  which  only  He  has  led  us  into.  We  shall 
know  that  we  owe  Heaven's  happiness  as  well  as 
Heaven's  preparation  for  us  to  that.  For  it  is  Christ 
who  said, 


54      THE  INFINITE,  IN  TRINITY  AND  UNITY 

"I  go  and  prepare  a  place  for  you,  .  .  .  that 
where  I  am,  there  ye  may  be  also."  Jno.  14 :3.  And  if 
we  call  that  "place"  the  place  of  self-renunciation  are 
we  making  too  much  of  the  latter?  Is  it  not  the  only 
way  to  begin  to  experience  "all  spiritual  blessings  in 
heavenly  places  in  Christ"  (Eph.  1:3)  even  now? 

Not  that  I  would  mean  that  here  is  the  only  heaven 
we  may  have,  or  as  great  as  we  may  have  when  self  is 
crucified.  For  the  perfect  heaven  requires  the  cruci 
fixion  of  self  after  it  has  been  renounced,  and  few  if  any 
can  bear  complete  crucifixion  and  live  upon  earth. 
True,  Christ  bore  it  for  us,  but  it  requires  great  cruci 
fixion  of  self  to  receive  His  life  in  such  triumph.  And 
if  we  cannot  bear  it  here,  when  we  go  hence  we  have 
confidence  that  our  God  who  is  so  tender  as  to  then 
"wipe  away  all  tears  from  their  eyes"  (Rev.  21:4), 
will  also  consume  the  self  we  long  to  be  freed  from  and 
which  we  have  renounced,  in  the  tenderness  and  love  of 
His  own  Presence.  There  is  no  purgatory  and  no  tor 
ment  of  hell  for  those  who  have  renounced  self,  but 
have  been  unable  to  bear  the  necessary  crucifixion  for 
freedom  while  in  the  flesh.  "Our  God  is  a  consuming 
fire"  for  such.  And  He  is  kind  and  tender  beyond 
mortals. 

Another  reason  why  Christ  shall  be  more  precious  to 
us  then  by  reason  of  our  seeing  His  personality  in  the 
light  of  Self-renunciation,  is  that  we  now  have  but  a 
passing  glimpse  of  what  our  redemption  has  cost  God 
in  Self-renunciation,  through  Christ.  His  suffering  in 
the  flesh  gives  us  this  glimpse.  The  depths  of  it  can 
not  be  shown.  It  is  doubtful  if  we  shall  ever  know  the 
cost.  But  we  shall  contemplate  it  and  have  it  revealed 
more  and  more  by  the  Holy  Spirit  as  we  live  in  eter 
nity.  And  surely  the  more  that  is  revealed  to  us  the 


THE  INFINITE,  IN  TRINITY  AND  UNITY      55 

more  we  shall  be  able  to  love  Him  who  gave  Himself 
for  us.  It  is  this  which  shall  keep  the  praise  of  our  lips 
going  up  to  Him  forever  and  ever  with  a  living  joy  as 
of  a  newly  found  treasure.  See  Rev.  5 :9-14. 

It  is  doubtful  if  many  of  us  have  seen  the  importance 
of  self-renunciation  in  God's  service.  It  is  self  which 
hinders  perfect  obedience  to  Him.  It  is  self  which 
causes  concern  or  anxiety.  God  is  not  anxious.  It  is 
self  which  permits  ill  health  in  our  bodies.  Ill  health 
is  not  in  God.  It  is  self  which  can  not  move  mountains. 
God  can.  It  is  self  which  doubts.  It  is  self  which 
walks  by  sight.  God  walks  by  faith,  "and  calleth  those 
things  which  be  not  as  though  they  were"  (Rom.  4 :17) , 
and  hath  chosen  "things  which  are  not,  to  bring  to 
nought  things  that  are."  1  Cor.  1 :28.  It  is  self  which 
seeks  her  own.  "Love  seeketh  not  her  own."  Self 
enjoys  prominence  and  authority.  God  does  not.  It 
is  self  which  requires  sleep  and  food.  God  does  not. 
It  is  self  which  can  not  pass  through  closed  doors.  God 
can.  It  is  self  which  must  ask  help  of  others.  God 
does  not.  "If  I  were  hungry  I  would  not  tell  thee." 
Ps.  50:12.  It  is  self  which  does  not  know  when  the 
end  of  the  world  shall  be.  God  does. 

Thus  we  see  the  need  of  self-renunciation  in  order  to 
be  Godlike.  And  of  self -crucifixion  to  have  His  power. 
But  we  shall  not,  in  our  zeal,  seek  to  crucify  self  all  at 
once.  This  would  be  to  hasten  our  death.  We  may 
wholly  renounce  self,  so  far  as  we  know,  at  once.  This 
is  not  crucifixion.  Crucifixion  hurts.  We  need  not 
try  to  bring  the  hurt  upon  ourselves.  The  adversary 
will  attend  to  that  as  soon  as  we  have  renounced  self 
and  can  stand  the  pain,  just  as  he  pained  Christ  after 
final  renunciation.  See  Luke  23 :34,  46. 

We  must  not  fail  to  clearly  distinguish  between  self- 


56       THE  INFINITE,  IN  TRINITY  AND  UNITY 

renunciation  and  self -crucifixion  in  God's  service.  Self- 
renunciation  comes  once  for  all  when  we  give  our 
selves  up  wholly  to  God,  at  the  beginning  of  a  conse 
crated  life,  just  as  the  Father's  renunciation  of  Him 
self  took  place  with  the  beginning  of  creation.  But 
self-crucifixion  takes  place  all  along  the  way  of  our 
Christian  life,  as  we  come,  in  each  instance,  to  our 
place  of  crucifixion. 

For  so  it  was  with  God.  Many  times  had  Self  been 
crucified  in  Him  as  His  children  turned  against  Him 
in  rebellion  and  ingratitude,  before  Christ's  coming. 
But  it  was  only  during  Christ's  ministry  in  the  flesh 
that  He  was  crucified  in  the  flesh.  And  although  Christ 
had  to  suffer  the  crucifixion  of  Self  in  the  flesh  many 
times  when  "His  own  received  Him  not,"  He  was  not 
crucified  upon  the  cross  until  the  very  last.  This  was 
the  climax  and  the  inclusion  of  all  the  previous  cruci 
fixion  He  had  endured  in  the  flesh. 

It  was  the  most  humiliating  death  He  could  die. 
Therefore  crucifixion  of  the  flesh  was  the  most  perfect 
He  could  experience,  through  this  very  suffering.  That 
is  why  this  particular  kind  of  death  should  be  the 
means  of  drawing  all  men  to  Him.  "And  I,  if  I  be 
lifted  up  from  the  earth,  will  draw  all  men  unto  me." 
Jno.  12:32.  In  order  for  God's  renunciation  of  Self 
in  the  flesh  to  reach  all  men  in  His  love  for  them,  as 
effectually  as  though  the  flesh  should  not  be  a  barrier 
for  men's  approach  to  God,  His  Self  had  to  be  wholly 
crucified.  And  it  took  the  death  on  the  cross  to  show 
this.  Had  a  more  ignominious  death  been  common  it 
would  have  required  that. 

And  yet  we  must  know  that  in  God's  perfect  renun 
ciation  of  Self  there  was  the  perfect  union  with  a  Self 
wholly  given  for  others. 


CHAPTER  III. 

"IF  WE  SUFFER  WE  SHALL  ALSO  REIGN." 

Since  Christ's  crucifixion  in  the  flesh  was  so  perfect, 
when  we,  as  His  children,  suffer  equal  crucifixion  of 
our  flesh  or  natural  man,  there  can  be  absolutely  noth 
ing  between  our  lives  and  God's  power  in  heaven. 

So,  renunciation  prepares  us  for  crucifixion.  But 
when  each  new  and  greater  crucifixion  comes  it  hurts 
as  in  each  previous  instance,  and  we  must  look  to  God 
for  grace  to  bear  it,  just  as  Christ  did  time  after  time. 
See  Luke  2:51.  Matt  4:11.  Luke  6:11,  12.  22:42. 
23 :34,  46.  Heb.  5 :7.  God  knows  none  of  us  can  bear 
complete  crucifixion  of  self  all  at  once  and  live.  But 
He  knows  we  shall  wish  to,  when  we  love  Him  with 
all  our  "heart,  soul,  and  might."  And  in  His  abundant 
love  He  has  made  provision  whereby  we  may  have  the 
joy  of  His  fellowship  in  Heaven's  power  anyhow. 

This  is  by  appointing  a  sphere  of  perfect  work  for 
each  of  His  children  who  have  wholly  renounced  self. 
That  is,  a  place  as  a  member  of  Christ's  spiritual  body, 
"every  one  in  the  body  as  it  hath  pleased  Him."  1  Cor. 
12:18.  In  this  one  place  "the  manifestation  of  the 
Spirit  is  given  to  every  man  to  profit  withal.  For  to 
one  is  given  by  the  Spirit  the  word  of  wisdom;  to  an 
other  the  word  of  knowledge  by  the  same  Spirit;  to 
another  faith  by  the  same  Spirit,"  etc.,  etc.  Ver.  7-9. 

This  means  that  in  the  line  of  one's  "gift"  of  the 
Spirit  he  may  bear  such  complete  crucifixion  and  con 
suming  of  self  that  all  of  God's  power  is  at  command 
in  that  particular  line.  For  it  is  God's  Spirit  referred 


58       TEE  INFINITE,  IN  TRINITY  AND  UNITY 

to,  and  God's  gifts  are  perfect.  The  only  reason  why 
we  do  not  see  this  manifested  more  is  that  the  recipient 
of  the  "gift"  has  not  permitted  complete  crucifixion 
and  consuming  of  self  in  that  particular  line,  or  in  any 
other  line. 

When  he  is  wholly  submissive  to  God  in  the  line  of 
his  "gift  of  the  Spirit"  he  need  not  even  supplicate  in 
prayer.  For  God  fills  him  constantly  with  ability  to 
discharge  Heaven's  blessings  to  others  in  response  to 
their  receptive  "touch."  But  in  other  lines  he  must 
take  himself  into  battle  in  each  instance  until  he  has 
wholly  crucified  self  anew,  when  God  will  answer  just 
as  in  the  line  of  his  "gift."  When  self  is  consumed  in 
line  after  line  of  ministry  gift  after  gift  will  be  be 
stowed  upon  one. 

In  other  words,  the  exercise  of  his  gift  of  the  Spirit 
is  an  appointed,  blessed  ministry,  so  full  of  God's  wait 
ing  to  respond  that  he  is  instructed  to  merely  "ask  and 
ye  shall  receive,  that  your  joy  may  be  full."  Jno.  16 :24. 
And  he  feels  that  he  and  God  can  move  mountains,  as 
they  can.  But  in  a  ministry  not  perfected,  or  in  other 
lines,  he  has  anxiety  or  fear  as  to  results,  or  he  is 
tempted  with  vain  glory  when  successful.  He  must 
therefore  renounce  and  crucify  self  again  before  God 
always  answers  as  in  the  sphere  of  his  gift,  or  gifts, 
if  he  receives  more  than  one. 

Now  he  may  not  even  know  what  his  "gift  of  the 
Spirit"  is.  It  has  not  yet  been  "manifested."  Perhaps 
self -crucifixion  has  been  scattered  over  so  many  lines 
that  it  does  not  amount  to  sufficient  in  one  particular 
line  for  him  to  receive  a  special  gift.  Self  has  not  been 
consumed.  And  he  may  need  the  help  of  one  who  is 
gifted  of  the  Spirit  to  aid  him  to  know.  For  the  one 
who  has  the  gift  of  "discerning  of  spirits"  is  fitted  to 


THE  INFINITE,  IN  TRINITY  AND  UNITY      59 

that  office,  notwithstanding  that  the  common  interpre 
tation  of  this  gift  is  to  detect  good  from  evil  spirits. 
The  spiritual  "body"  of  Christ,  without  a  member  pos 
sessing  this  "gift  of  discerning"  is  certainly  as  helpless 
to  reach  its  highest  usefulness  as  a  human  being  is  to 
do  his  best  when  he  is  unable  to  recognize  his  right 
use  of  the  various  members  of  his  body  and  faculties 
of  his  mind.  We  often  see  this  occur  in  both. 

Where  one  does  not  know,  a  significant  rule  is  that 
jealousy  of  others  is  almost  certain  to  spring  up  in  the 
heart  when  one  is  out  of  his  right  place  as  a  member 
of  the  Lord's  "body."  The  purest  heart  can  scarcely 
help  becoming  jealous  when  out  of  place  without  know 
ing  it.  But  in  the  place  God  has  appointed  each  one 
he  surely  excels,  conscious  that  "if  God  be  for  us  who 
can  be  against  us?"  Or  even  if  others  at  first  excel  in 
that  sphere  he  is  anxious,  without  jealousy,  to  learn 
of  them. 

Where  one's  duty  lies  in  a  ministry  outside  of  the 
use  of  his  special  gift  he  may  do  it  with  a  heart  free 
from  jealousy  or  envy,  by  a  quiet  consciousness  it  is 
of  the  Lord,  for  the  time  being.  His  gift  may  be  that 
of  a  "help."  1  Cor.  12:28.  In  the  perfect  use  of  any 
gift  of  the  Spirit  one  is  never  puffed  up,  but,  rather, 
humiliated.  Experience  of  one's  greatest  joy  in  a  spe 
cial  line  of  God's  service  may  also  be  taken  as  an  index 
to  the  sphere  into  which  he  is  called.  For  it  is  there 
that  self  is  soonest  out  of  God's  way. 

A  recognition  of  these  things  is  very  important.  The 
Spirit  will  manifest  the  power  of  God  under  our  direc 
tion  only  upon  lines  where  self  has  been  sufficiently 
crucified.  And  God's  power  will  surely  be  perfect 
through  us  in  that  line  in  proportion  to  the  complete 
ness  of  the  crucifixion  of  self.  God's  grace  is  sufficient 


60      THE  INFINITE,  IN  TRINITY  AND  UNITY 

that  we  may  bear  the  self -crucifixion  and  consuming 
necessary  for  at  least  one  gift  of  the  Spirit  in  perfec 
tion.  As  we  suffer  it  to  the  perfect  use  of  one  gift  He 
will  bestow  upon  us  other  gifts  accordingly,  as  we  bear 
the  necessary  consuming  for  the  respective  use  of  each. 
There  is  no  limit  to  the  gifts  of  the  Spirit  we  may  re 
ceive,  until  we  reach  Christ's  perfection  of  power,  ex 
cept  our  own  unwillingness  or  inability  to  bear  the  cru 
cifixion  necessary  to  take  self  out  of  God's  way. 

The  more  narrowly  we  may  confine  our  ministry  in 
the  Gospel  to  the  exercise  of  our  special  gift  of  the 
Spirit  the  more  we  may  expect  to  progress  in  its  per 
fect  use.  Or  in  our  several  "gifts"  if  we  receive  more 
than  one.  In  the  meantime  "in  honor  preferring:  one 
another"  we  do  not  transgress  upon  the  other  "mem 
ber's"  sphere  in  the  "Body."  Self  and  never  God  leads 
into  such  error.  When  self  attempts  to  minister  in 
the  sphere  of  a  gift  of  the  Spirit  bestowed  upon  an 
other  member,  and  not  upon  us,  we  truly  fail  to  "es 
teem  others  better  than  ourselves,"  regardless  of  the 
courtesy  or  honor  we  shower  upon  them  in  other  ways. 
The  trespass  is  against  the  assignment  of  God's  Spirit, 
therefore  curtails  His  power  through  both  ourselves 
and  the  one  whose  place  we  seek  to  occupy. 

This  error  is  more  commonly  made  in  the  sphere  of 
teaching  than  perhaps  in  any  other  gift  of  the  Spirit. 
For  this  is  a  distinct  gift  of  the  Spirit.  Rom.  12 :7.  It 
is  given  to  a  very  few  because  each  child  of  God  has 
received  an  anointing  of  the  Holy  Spirit  for  his  own 
personal  use,  so  perfect  that  he  is  assured  "ye  need 
not  that  any  man  teach  you."  1  Jno.  2 :27.  That  is,  to 
teach  them  the  way  of  salvation.  They  may  need  the 
help  of  one  with  the  gift  of  the  Spirit  to  teach  them 
how  to  develop  and  use  effectually  the  life  within  them 


THE  INFINITE,  INTRINITT  AND  UNITY      61 

which  is  saved.  This  is  the  sphere  of  the  teacher.  It 
is  to  unfold  the  very  Word  of  God  by  which  the  other 
received  salvation.  To  unfold  it  in  a  salvation  of  rich 
ness  and  depths  which  none  can  perceive  except 
through  the  gifts  of  the  Spirit,  of  wisdom  or  knowl 
edge,  as  well  as  of  teaching. 

Teaching  is  attempted  by  almost  every  one  who  re 
ceives  a  special  blessing  of  the  Lord.  Doubtless  it  was 
so  in  the  days  of  the  Apostles,  for  James  found  it  nec 
essary  to  write,  "My  brethren,  be  not  many  masters, 
(Lit.  teachers)  knowing  that  we  shall  receive  the 
greater  condemnation."  Jas.  3:1.  Every  one  who  at 
tempts  to  teach  without  the  gift  of  the  Spirit  for  such 
ministry  is  under  God's  condemnation.  He  is  neglect 
ing  the  other  gift  God  has  for  him,  and  is  transgress 
ing  upon  another  man's  duties.  And  it  is  usually  such 
transgression  as  will  hinder  the  ones  he  "teaches"  from 
receiving  the  true  unfoldment  of  the  Word  from  one 
called  of  God  to  teach.  The  latter  teaching  is  eternal, 
just  as  the  Word  it  unfolds  will  stand,  though  heaven 
and  earth  shall  pass  away.  Matt.  24:35. 

Although  few  are  called  to  be  teachers,  a  much 
greater  number  may  be  called  to  prophesy,  not  neces 
sarily  by  foretelling  hidden  things  of  the  future,  but 
by  instructing  their  hearers  what  they  shall  do  now 
for  salvation  or  God's  blessing,  or  by  manifesting  God's 
Spirit  for  the  time  being.  Many  call  this  teaching, 
but  the  Bible  makes  a  distinction. 

It  is  referred  to  in  1  Cor.  13 :9, 10 — "We  know  in 
part,  and  we  prophesy  in  part."  That  is,  of  things 
that  are  a  present  part  of  the  eternal.  "But  when  that 
which  is  perfect  (reaching  to  the  end)  is  come,  then 
that  which  is  in  part  (true  in  the  present)  shall  be 
done  away.  The  distinction  between  prophesying  and 


62      THE  INFINITE,  IN  TRINITY  AND  UNITY 

teaching  is  seen  by  comparing  Acts  2:17  and  1  Cor. 
11:5  where  the  former  is  encouraged,  with  1  Tim.  2 : 
12-14  and  Jas.  3:1  where  the  latter  is  forbidden. 

And  so  this  is  God's  way:  first,  unity.  Second,  re 
nunciation  of  Self  as  illustrated  in  Christ  Jesus,  for 
the  sake  of  children.  Then  unity  again  of  all  who 
become  His  children  through  a  like  Spirit. 

And  it  is  the  way  of  man,  made  after  the  likeness 
of  God.  First  unity  with  self  in  the  abandoned  joy  of 
a  little  child  who  knows  no  care.  As  reason  develops 
and  concern  for  self  becomes  habitual  the  Holy  Spirit 
of  God  moves  upon  us  to  yield  to  God's  way  of  a  greater 
life.  When  we  hear,  and  endure  crucifixion  sufficiently 
we  may  be  as  a  little  child  again,  but  with  the  conscious 
power  of  God  and  the  joy  of  His  perfect  kingdom  in 
our  heart. 

We  talk  about  being  filled  with  the  Holy  Spirit,  not 
realizing  what  that  Spirit  is.  We  are  sometimes  very 
much  delighted  in  ourselves  and  we  think  it  is  the  Holy 
Spirit  which  makes  us  so.  But  it  is  not.  When  we  are 
required  to  renounce  self  in  giving  way  to  our  enemy 
how  quickly  we  droop !  It  shows  that  our  delight  was 
centered  in  self  and  not  in  others. 

We  were  indeed  "filled  with  the  Spirit"  in  every 
place  where  we  had  room  for  Him.  For  we  wanted  to 
please  God.  But  we  had  so  little  room  that  when  oppo 
sition  came  the  spirit  of  self,  and  not  the  spirit  of  self- 
renunciation,  controlled.  The  only  true  evidence  that 
one  is  being  controlled  by  the  Holy  Spirit  is  that  we  are 
renouncing  self  in  happiness  which  is  as  perfect  amidst 
opposition  as  amidst  favor.  And  if  we  find  ourselves 
lacking  let  us  know  assuredly  this  is  the  goal  for  us 
to  reach.  For  the  Holy  Spirit  of  God  proved  Himself 
stronger  than  the  spirit  of  self  in  the  beginning.  His 


THE  INFINITE,  IN  TRINITY  AND  UNITY      63 

Spirit  is  in  us,  stronger  than  the  spirit  of  self.  We 
must  simply  make  room  for  the  same  spirit  for  whom 
God  made  room  in  Himself,  then. 

The  Holy  Spirit  is  the  stronger  today.  When  He  is 
in  a  community  through  many  who  accept  Him  wholly 
in  complete  renunciation  of  self,  a  spiritual  revival 
never  fails  to  move  souls  in  mighty  waves  which  the 
adversary  can  not  withstand.  When  men  meet  in  the 
name  of  Christ  and  revivals  fail  to  follow  there  is  a 
spirit  of  self  centered  somewhere.  None  but  the  Holy 
Spirit  may  be  able  to  locate  the  spirit  of  self,  so  wily 
is  the  adversary. 

Unconsciously  we  may  center  self  in  some  other  per 
son.  We  want  the  other  person  healed  or  saved  or 
prospered,  and  are  selfish  in  what  we  think  is  unselfish 
ness.  We  should  want  God  regardless  of  where  or  how 
He  manifests  Himself  in  people.  Or  we  center  self  in 
a  meeting,  desiring  above  all  things  its  "success."  Or 
with  a  distorted  view  of  God  we  center  self  in  Him, 
looking  for  Him  to  manifest  Himself  in  a  certain  way, 
instead  of  desiring  Him  to  come  in  any  way  He  chooses, 
or  in  the  way  some  one  else  expects  Him. 

Before  we  have  learned  to  love  God  with  all  our 
heart,  soul,  and  might,  however,  there  often  comes  the 
thought  that  to  renounce  self  is  to  lose  one's  individu 
ality.  This  is  Satan's  reasoning,  and  not  God's.  It  is 
deceptive,  for  it  is  the  very  opposite  of  the  truth.  It 
is  when  self  is  renounced  and  crucified  that  one's  indi 
viduality  is  preserved  forever.  And  it  is  when  self  is 
retained  that  we  are  doomed  to  pass  away  as  the  flower 
of  the  grass.  The  scripture  means  all  of  this  which 
says, 

"Whosoever  will  save  his  life  (for  self)  shall  lose  it ; 
but  whosoever  shall  lose  his  life  for  my  sake  and  the 


64      THE  INFINITE,  IN  TRINITY  AND  UNITY 

gospel's  the  same  shall  save  it."  Again,  "whosoever 
hath  (free  of  self)  to  him  shall  be  given,  and  he  shall 
have  more  abundance:  but  whosoever  hath  not  (for 
God's  service)  from  him  shall  be  taken  even  that  he 
hath."  Matt.  13:12. 

Thus  it  is  that  our  education,  our  expressions,  our 
talents,  our  natural  gifts,  powers,  etc.,  which  differen 
tiate  us  from  other  children  of  the  Lord,  when  re 
nounced  in  self  and  used  in  the  Holy  Spirit  to  bless 
others,  shall  live  for  them  forever. 

For  example,  there  is  something  in  man's  nature 
which  reaches  out  for  dominion  as  distinctly  as  the 
first  man  was  commanded  to  "have  dominion."  Gen. 
1 :28.  His  ambition  is  to  rule  the  greatest  thing  in  his 
own  little  world  of  comprehension.  It  is  the  com 
mand  of  God  in  him  as  at  the  first. 

His  highest  ambition  may  be  in  the  power  of  knowl 
edge  or  of  command  or  influence  or  union  or  love,  etc. 
Accordingly  as  self  is  renounced  and  crucified  and  God 
rules  in  him  will  he  attain  to  it  perfectly.  And  the 
nearer  his  ambition  coincides  with  God's  eternal  love 
and  purposes  the  larger  may  be  his  life  of  service  in 
the  "Body"  of  Christ.  Therefore  it  is  that  the  gifts 
of  "wisdom"  and  "knowledge"  are  mentioned  first  in 
Paul's  enumeration  of  "gifts"  in  1  Cor.  12:8.  For 
therein  is  largeness  of  eternal  life,  agreeing  with 
Christ's  words  in  Jno.  17:3.  And  to  know  God  is  to 
know  love. 

Verily,  self  being  the  only  thing  that  stands  between 
the  redeemed  soul  and  the  manifestation  of  God's  per 
fection  in  this  world,  the  adversary  will  use  his  subtlest 
and  strongest  powers  to  withstand  the  elimination  of 
self.  He  will  make  us  think  we  are  dead  to  self  when 
we  are  only  sleeping.  He  will  make  us  selfish  in  seek- 


THE  INFINITE,  IN  TRINITY  AND  UNITY      65 

ing  to  be  freed  from  self.  We  must  remember  the  only 
perfect  death  of  self  which  has  ever  been  manifested 
in  all  ways  was  when  God  died  to  Self,  in  Christ,  on 
Calvary.  And  that  it  is  through  receiving  this  self- 
renouncing  God  into  all  parts  of  our  being  that  we  are 
made  free  now. 

He  does  not  strive.  He  does  not  worry.  Is  not  per 
plexed.  But  He  comforts  in  the  Holy  Ghost  with  such 
comfort  that  when  we  are  sufficiently  open  to  His 
reception  both  the  Father  and  the  Son  come  into  us 
and  sup  with  us  and  we  with  them.  And  yet,  in  all  of 
these,  and  countless  other  things,  self  will  insert  self  if 
possible.  We  must  remember  always  that  perfection 
of  our  work  is  never  a  barrier  against  Satan  under 
lying  it.  Nor  imperfection  any  evidence  that  he  is  in 
it.  The  same  thing  may  shift  rapidly,  and  one  moment 
be  of  Satan  and  the  next  of  God,  according  to  the  en 
trance  of  self  in  it  or  of  self -elimination. 

We  may  be  compelled  to  shift  our  position  upon  any 
matter  very  quickly  for  God  and  not  self  to  rule.  For 
instance,  one  moment  we  may  denounce  medicine  as 
being  of  Satan.  Self  enters,  and  God  requires  self- 
crucifixion  in  our  own  necessity  of  resorting  to  medi 
cine  when  there  is  no  other  way.  Or  we  may  give  all 
of  our  goods  to  the  poor.  Self  takes  such  delight  in  it 
that  we  must  change  in  order  to  crucify  self  and  per 
mit  God  to  enter. 

Or,  seeing  the  evil  of  the  love  of  money,  as  God's 
stewards  we  may  refuse  to  receive  it  in  payment  for 
services,  upon  scriptural  grounds.  But  self  may  be 
hidden  in  this  very  refusal,  so  that  we  have  erred.  We 
come  into  hard  lines  and  take  this  as  a  "test  of  our 
faith,"  when  really  our  Father's  hand  was  in  the  gift, 
which  we  failed  to  discern,  as  in  chapter  six. 


66      THE  INFINITE,  IN  TRINITY  AND  UNITJ 

When  self  is  wholly  eliminated  so  that  God  in  us  is 
"all  and  in  all,"  we  may  know  that  gifts  can  not  be  be 
stowed  nor  medicines  offered  to  us  except  it  is  His 
blessed  will.  For  then  He  absolutely  controls  every 
thing  which  can  aifect  us.  When  we  see  it  in  this 
light  we  are  blessed  as  in  heaven. 

It  is  His  own  way.  He  has  so  wholly  permitted  His 
Self  to  be  crucified  that  He  knows  there  is  not  a  thing 
man  can  do  or  offer  or  think  which  does  not  contribute 
to  the  glory  of  His  own  unity  in  the  end,  regardless  of 
appearances,  as  noted  in  the  following  chapters.  There 
fore,  in  the  blessed  renunciation  of  Self  He  is  in  heaven 
now.  We  shall  be  with  Him  when  self  is  both  re 
nounced  and  wholly  crucified.  And  we  may  walk  with 
head  and  heart  in  heaven  and  hands  and  feet  upon 
earth,  even  now,  in  seasons  when  self  is  eliminated. 
For  "He  hath  blessed  us  with  all  spiritual  blessings  in 
heavenly  places  in  Christ."  Eph.  1 :3. 

Every  "I  will"  we  utter  when  self  is  eliminated  shall 
come  to  pass,  regardless  of  how  great  the  deed.  For 
it  is  then  God  in  us  which  says  it.  It  was  when  Self 
was  renounced  that  God  spake  in  creation,  "Let"  it  be 
done  and  it  was  done.  The  trouble  with  us  is  that  our 
tongue  is  not  under  control  of  the  Holy  Spirit  in  so 
many  "I  wills"  we  utter.  Most  of  our  testimony  given 
"for  the  glory  of  God"  has  self  in  the  God  whom  we 
would  glorify,  if  not  in  our  words. 

Reason  for  self  was  the  "serpent"  "more  subtile 
than  any  beast  of  the  field  which  the  Lord  has  made" 
in  Adam's  garden,  and  that  is  the  "serpent"  still  which 
bruises  man's  "heel"  in  every  walk  in  life,  and  whose 
"head"  he  must  bruise  with  Christ  within,  for  victory. 
In  every  prayer  of  faith,  God  answers  the  moment  self 
is  out  of  His  way.  The  answer  may  come  immediately 


THE  INFINITE,  IN  TRINITY  AND  UNITY      67 

or  not  for  months,  according  to  our  ability  to  receive. 

There  are  many  lives  filled  with  acceptable  prayers 
to  God,  but  no  answers  are  seen  as  might  be  looked  for. 
It  is  because  self  is  in  the  person  to  hinder  the  mani 
festation  of  the  answers.  If,  while  one  still  lived  upon 
earth,  he  could  become  wholly  free  of  self,  and  pos 
sessed  purely  of  the  Holy  Spirit,  every  prayer  he  has 
ever  offered  to  God  would  be  at  once  answered.  For 
they  are  all  treasured  before  Him.  No  doubt  this  is 
referred  to  in  Rev.  5:8,  as  "golden  vials  full  of  odours, 
which  are  the  prayers  of  the  saints."  For  prayers  are 
elsewhere  referred  to  as  odorous  incense.  See  Rev. 
8 :4.  Ps.  141 :2. 

Therefore  we  may  expect  mighty  wonders  of  God 
whenever  a  group  of  persons  crucify  self  so  completely 
that  the  Holy  Spirit  of  self-renunciation  has  full  right 
of  way.  For  not  only  would  their  prayers  be  answered 
then,  if  they  should  pray,  but  "before  they  ask"  (See 
Isa.  65:24)  many  prayers  which  have  been  asked 
through  the  ages,  by  others,  would  be  answered  upon 
earth  through  them.  These  should  hold  "golden  vials 
full  of  odours"  to  pour  out  upon  the  earth.  Such  a 
company  of  persons,  however,  should  be  so  close  to 
God  that  they  are  above  the  life  of  supplication  in 
prayer  and  upon  the  plane  of  acceptance  with  Christ 
in  the  Father,  as  we  notice  in  chapter  twelve.  It  is 
a  life  of  prayer  which  is  constant  communion  with  God 
who  is  giving  them  all  things  without  their  need  of 
asking. 

Is  any  price  too  great  to  pay  for  such  a  walk  with 
God  upon  earth?  When  men  and  women  experience 
it  the  coming  of  Christ  upon  earth  as  noticed  in  another 
chapter  will  not  be  at  all  surprising  to  them.  For  have 
not  holy  women  without  number  reached  out  with  pure 


68      THE  INFINITE,  IN  TRINITY  AND  UNITY 

hearts  to  God  for  motherhood,  wholly  independent  of 
either  desire  or  consciousness  of  the  flesh? 

How  previous  prayers  are  answered  the  moment  self 
is  out  of  God's  way  was  illustrated  by  the  man  who 
had  been  healed  many  times,  and  was  one  day  prayed 
for  that  he  should  be  healed  of  rheumatism.  He  ex 
perienced  no  benefit  whatever.  He  wondered.  Then 
he  heard  the  voice  of  the  Lord  tell  him  to  give  the 
dime  he  had  in  his  pocket  to  the  elders,  to  use  for  the 
poor.  He  flushed  inwardly.  For  he  was  used  to  giving 
dollars,  and  he  had  no  dollar  just  then  to  give.  It 
should  humiliate  him  to  offer  it  as  an  alms.  There 
fore  he  withheld  it.  A  little  later  the  voice  of  the  Lord 
prevailed,  and  the  moment  he  gave  the  coin  he  was 
healed  of  all  rheumatism. 

It  is  God's  way,  and  as  it  is  in  individuals,  of  them 
selves,  it  is  amidst  groups  or  generations  of  individuals, 
each  possessing  the  same  life  of  God  in  themselves.  For 
they  are  all  one  life,  regardless  of  individuality  in  the 
human,  and  notwithstanding  the  period  of  their  so 
journ  upon  earth  is  separated  by  centuries  of  time. 

Finally,  we  shall  discriminate  between  a  life  of  one 
ness  with  God  through  self-renunciation  and  the 
growth  of  that  life  through  confession.  "Without  the 
shedding  of  blood  there  is  no  remission  of  sins."  That 
is,  there  is  no  removal  of  the  separation  between  us 
and  God  (which  is  "sin")  without  self-renunciation, 
represented  in  the  blood,  or  life  given  for  others.  But 
after  we  receive  life  from  God  in  this  way  the  life 
grows  by  overcoming  self  in  us.  It  does  this  both  by 
restitution  where  possible,  and  confession  of  faults. 
In  restitution  all  powers  of  self  are  given  up  to  God 
in  service  for  others.  In  confession  of  faults  there  is 


THE  INFINITE,  IN  TRINITY  AND  UNITY      69 

humility  which  prevents  the  faults  reasserting  them 
selves.  See  Jas.  4:15. 

Wrongs  done  to  fellow  members  in  the  "Body"  and 
unconfessed  are  perhaps  the  source  of  more  failures 
to  enter  into  the  fulness  of  Christian  life  than  any 
other  cause.  As  truly  as  it  is  said  regarding  the 
Eucharist,  'Tor  this  cause  many  are  weak  and  sickly 
among  you,  and  many  sleep" — "not  discerning  the 
Lord's  body"  (1  Cor.  11:29,30),  so  many  are  weak 
lings  in  spiritual  growth  because  of  "not  discerning 
the  Lord's  body"  in  the  other  person  whom  they  sinned 
against.  For  Christ  Himself  is  stricken  when  a  mem 
ber  of  His  Body  is  injured  by  another  member.  Con 
fession  removes  the  hurt  and  prevents  a  recurrence  of 
the  fault.  Self-renunciation  confesses. 

At  the  close  of  this  chapter  we  should  notice  that, 
in  a  critical  study  of  several  terms  applied  to  self  in 
its  relation  to  God,  we  must  see  clear  distinctions. 
Self-renunciation,  for  instance,  as  represented  in 
Christ  and  to  be  duplicated  in  us,  includes  crucifixion, 
consuming,  and  eliminating  of  self.  We  propose  in 
spirit  the  first,  but  grow  into  it  in  fact  through  the 
experience  described  by  the  other  terms.  Self-renun 
ciation  is  the  giving  up  process.  Crucifixion  is  the 
hurting  process.  The  consuming  is  the  transforming 
of  that  which  hurts  into  overcoming  joy,  as  in  chapter 
eleven.  And  the  final  eliminating  of  self  is  when  self 
is  so  consumed  it  is  out  of  our  mind  or  spirit.  Self- 
renunciation,  in  fact,  is  complete,  as  it  was  in  spirit 
at  the  beginning,  when  the  eliminated  self  may  be  in 
our  mind,  but  as  another  being  than  we,  if  we  may  so 
speak  of  it,  considered  impartially  with  all  the  other 
creatures  of  our  Heavenly  Father. 


CHAPTER  IV. 

"THE  LIFE  WAS  THE  LIGHT  OF  MEN." 

Christ  has  now  gone  to  the  Father,  but  His  life 
still  lives.  Not  merely  does  He  live  in  the  lives  of 
those  upon  earth  who  accept  Him  by  faith  and  can 
say  with  Paul,  "I  am  crucified  with  Christ:  neverthe 
less  I  live;  yet  not  I,  but  Christ  liveth  in  me:  and  the 
life  which  I  now  live  in  the  flesh  I  live  by  the  faith 
of  the  Son  of  God,  who  loved  me  and  gave  Himself 
for  me."  Gal.  2:20.  Nor  merely  in  those  who  show 
this  faith  by  their  works.  Jas.  2 :18.  But  Christ  lives 
in  the  Father,  eternal  in  the  heavens. 

His  life  with  the  Father  is  different,  in  many  ways, 
from  the  life  which  He  manifested  upon  earth,  just 
as  the  Seen  differs  from  the  Unseen,  always.  As,  for 
instance,  a  thought,  which  infolds  the  Seen  or  the 
manifestation  of  the  thought.  But  the  manifestation 
does  not  always  unfold  or  elucidate  the  thought.  It  is 
so  with  Christ  in  the  Unseen,  with  the  Father  in  se 
cret.  He  is  all  that  He  manifested  when  upon  earth, 
in  every  way,  and  He  is  still  more  which  can  not  be 
manifested  in  any  way,  but  must  be  revealed. 

"No  man  hath  seen  God  at  any  time;  the  only  be 
gotten  Son,  which  is  in  the  bosom  of  the  Father,  he 
hath  declared  Him."  Jno.  1:18.  And  although  Christ 
"declared  Him"  as  plainly  as  spoken  words  and  a  vis 
ible  life  and  expressive  eyes  could  do  it,  "God  is  a 
Spirit"  who,  after  all,  can  not  be  revealed  to  the  natu 
ral  senses.  We  must  know  Him  through  the  Holy 
Spirit. 


THE  INFINITE,  IN  TRINITY  AND  UNITY      71 

And  this  is  our  privilege.  The  Holy  Spirit  is  given 
power  to  reveal  Christ  to  the  disciples.  Not  merely 
the  seen  Christ  whom  they  had  already  known,  but 
the  unseen  life  in  Him,  which  they  could  not  under 
stand.  It  was  the  life  hid  with  the  Father  in  secret 
even  while  He  was  upon  earth.  For  Christ  said, 

"He  shall  glorify  me:  for  He  shall  receive  of  mine, 
and  shall  shew  it  unto  you.  All  things  that  the  Father 
hath  are  mine:  therefore  said  I,  that  He  shall  take  of 
mine  and  shew  it  unto  you."  Jno.  16:14,  15.  "At 
that  day  ye  shall  know  that  I  am  in  my  Father,  and 
ye  in  me,  and  I  in  you."  Jno.  14:20.  This  they  did 
not  "know"  during  all  of  the  time  when  they  had 
heard  and  seen  Christ.  For  it  is  knowledge  which 
belongs  to  the  Unseen. 

It  is  therefore  possible  for  the  disciples  of  Christ 
to  know  more  than  the  life  He  lived  upon  earth,  al 
though  so  few  know  even  that  as  they  should.  It  is 
possible  to  know  the  secret  life  of  Christ  in  the 
Father,  and  therefore  the  Father's  life,  according  to 
our  ability  to  receive  what  the  Spirit  has  revealed 
for  us,  but  which  we  do  not  know  because  we  can  not 
hear  all  He  would  tell  us  of  this. 

That  Christ  desires  us  to  know  the  Father  is  plainly 
declared  in  His  own  words.  "He  that  loveth  me  will 
be  loved  of  my  Father,  and  I  will  love  him  (who  will 
be  loved  of  my  Father),  and  will  manifest  myself  to 
him."  "I  have  declared  unto  them  thy^  name, 
(Father)  and  will  declare  it:  that  the  love  where 
with  thou  hast  loved  me  may  be  in  them,  and  I  in 
them."  Jno.  14:21,  17:26.  "I  and  my  Father  are 
one."  Jno.  10:30. 

Notwithstanding  that  Christ  and  the  Father  are 
one,  Christ  clearly  shows  that  they  are  different.  It 


72      THE  INFINITE,  IN  TRINITY  AND  UNITY 

is  probably  the  difference  between  the  Seen  and  the 
Unseen.  In  this  way  may  we  not  understand  His 
words,  "I  go  unto  the  Father:  for  my  Father  (in  the 
Unseen)  is  greater  than  I  (whom  you  see)  ?"  Jno. 
14:28.  "He  that  believeth  on  me,  (whom  he  has  seen) 
the  works  that  I  do  (which  are  seen)  shall  he  do  also; 
and  greater  works  than  these  shall  he  do  (in  the  Un 
seen)  ;  because  I  go  unto  my  Father  (in  the  great 
Unseen)"?  Jno.  14:12.  "I  came  forth  from  the 
Father,  (in  the  Unseen)  and  am  come  into  the  world 
(where  you  can  see  me)  :  again,  I  leave  the  world 
(where  I  am  seen),  and  go  to  the  Father  (in  the  Un 
seen)"?  That  it  is  of  the  utmost  importance  to  notice 
the  distinction  between  the  Seen  and  the  Unseen  in 
the  Christ  life  we  live,  is  apparent  from  Paul's  words, 
"the  things  which  are  seen  are  temporal;  but  the 
things  which  are  unseen  are  eternal."'  2  Cor.  4:18. 
We  may  be  living  a  temporal  when  we  think  it  is  eter 
nal  life. 

How  Christ's  life  in  the  Father  differs,  therefore, 
from  the  life  which  appeared  in  His  earthly  ministry, 
in  their  temporal  or  eternal  characteristics,  is  worthy 
of  our  notice.  And  while  much  must  be  revealed  by 
the  Spirit  to  each  one's  consciousness,  the  written 
Word  reveals  a  distinct  difference  for  us  to  enter  into 
with  our  understanding  before  the  deeper  things  of 
the  Spirit  may  be  received  in  a  practical  manner. 
That  is,  what  we  know  of  living  the  Father's  life 
which  is  different  from  Christ's  in  the  flesh,  must  be 
regarded  first,  if  we  would  be  led  into  the  deeper 
things  of  the  Spirit  pertaining  to  the  Father. 

Even  while  Christ  was  upon  earth  a  clear  distinc 
tion  was  revealed  in  the  matter  of  authority  and  judg 
ment.  "For  the  Father  judgeth  no  man,  but  hath 


THE  INFINITE,  IN  TRINITY  AND  UNITY      73 

committed  all  judgment  unto  the  Son:"  "and  hath 
given  Him  authority  to  execute  judgment  also,  be 
cause  He  is  the  Son  of  man."  Jno.  5 :22,  27. 

In  Christ's  earthly  ministry,  from  His  baptism  until 
His  crucifixion,  He  represented  Heaven's  authority. 
With  a  scourge  of  cords  He  drove  the  money  changers 
from  the  temple.  With  authority  He  commanded  un 
clean  spirits  and  they  obeyed  Him.  "He  taught  them 
as  one  that  had  authority,  and  not  as  the  scribes." 
Mk.  1:22.  He  rebuked  scribes,  Pharisees,  doctors, 
lawyers,  and  cities.  He  brought  the  dead  to  life  with 
the  word  of  authority,  and  rebuked  angry  waves  upon 
the  sea  and  they  obeyed  Him.  His  very  glance  over 
powered  men  or  reproved  them.  Jno.  18:6.  Lk.  22: 
61.  And  He  spoke  words  and  taught  doctrines  which 
should  judge  them  at  the  end  of  the  world.  Jno.  12: 
48.  To  Him  is  still  committed  the  directing  of  all 
rule  and  authority  until  they  shall  be  no  more  needed 
in  the  world.  1  Cor.  15 :24. 

All  of  this  is  exceedingly  significant  regarding  the 
Father's  attitude  towards  His  children  who  have  been 
redeemed  through  Christ.  For,  not  having  authority 
over  them  Himself  He  can  behold  them  perfect 
through  Christ  as  He  could  not  possibly  do  by  retain 
ing  authority  direct.  And  His  children  can  approach 
Him  with  confidence  that  would  be  impossible  with 
authority.  For  authority  presumes  rebellion,  and  re 
bellion  shows  imperfection. 

Now,  while  this  may  be  a  closer  analysis  of  the 
Father's  relation  to  us  than  most  persons  enter  into, 
and  they  may  doubt  our  statement  therefore,  its  truth 
is  well  established  in  what  we  see  similarly  between 
two  people.  For  the  very  fact  of  authority  between 
two  persons,  one  of  whom  is  over  the  other,  forms  a 


74      THE  INFINITE,  IN  TRINITY  AND  UNITY 

real  barrier  to  easy  confidences  and  close  spiritual 
approach,  which  is  very  vital.  The  one  who  assumes 
direction,  rulership,  or  authority  over  another  can  not 
possibly  view  them  as  being  perfect.  For  though  they 
be  ever  so  tender  and  wise-hearted,  the  consciousness 
of  their  authority  over  the  other  one  implies  the  lat- 
ter's  inferiority  or  rebellion,  and  consequent  lack  in 
perfection. 

If  the  one  who  has  authority  is  not  sensible  of  this 
the  other  one  is.  There  is  a  veil  or  wall  between  their 
spirits  prohibiting  a  unity  possible  only  in  its  absence. 
This  may  be  indefinable,  but  it  is  there.  And  the 
universal  fact  that  a  person  in  secret  trouble,  and 
needing  to  confide  in  one  of  two  persons  equal  in  other 
respects,  invariably  chooses  the  one  who  is  without 
authority,  attests  to  its  truth.  It  is  seen  also  in  the 
commonplaces  of  life,  as  when  workmen  talk  about 
things  together  they  would  not  broach  to  their  em 
ployer.  Or  children  talk  about  their  affairs  in  a  way 
they  would  shrink  from  with  the  tenderest  of  parents 
who  control  them. 

Therefore,  with  the  fact  disclosed  in  Christ's  own 
teaching  regarding  the  Father's  relinquishment  of  all 
authority  and  the  execution  of  judgment,  we  see  the 
possibility  of  approaching  the  Father  as  we  can  ap 
proach  no  other  person  of  the  Godhead,  notwithstand 
ing  the  three  are  one.  For,  in  beholding  the  several 
personalities  of  the  Godhead,  we  see  first,  a  nature  in 
God  which  reproves  us  for  our  errors. 

This  is  distinctly  the  office  of  the  Holy  Ghost  when 
we  are  living  worldward.  Jno.  16:8-11.  True  He 
comforts  us  when  we  heed  His  reproof,  with  Heaven's 
own  sweetness,  but  we  recognize  a  difference  between 
His  purity  and  our  weakness  and  we  fear  His  dis- 


THE  INFINITE,  IN  TRINITY  AND  UNITY      75 

pleasure.  And  as  we  look  at  Christ,  although  He  dis 
tinctly  assures  us  His  office  is  not  that  of  condemna 
tion  of  the  world,  but  salvation  (Jno.  3:17),  when  we 
measure  our  life  beside  His  life  the  latter  condemns 
us.  Rom.  8 :34.  For,  although  we  have  the  same  hope 
He  had  and  has  given  to  us,  even  the  assurance  of 
eternal  life,  His  life  in  the  flesh  was  one  of  continual 
authority  and  power  over  evil,  while  ours  is  one  of 
many  yieldings  through  weakness  in  the  flesh.  And 
this  real  consciousness  makes  us  feel  unworthy  to 
loose  the  latchet  of  His  shoes  or  wash  His  feet. 

But  the  Father,  in  the  relinquishment  of  all  judg 
ment  or  authority,  throws  down  every  barrier  to  pur 
close  approach  hindered  by  His  position  of  superiority. 
And  then,  with  the  assurance  that  He  receives  us  as  be 
ing  made  perfect  through  Christ's  redemption,  when  we 
accept  it,  another  basis  of  confidence  in  approach  is  es 
tablished.  And  when  we  see  in  the  sixth  chapter,  in 
further  considering  of  the  Father's  life,  that  He  is  bear 
ing  within  Himself  the  imperfections  which  appear 
in  the  world,  we  feel  that  He  is  upon  a  level  with  us, 
when  we  behold  the  imperfections  appearing  in  our 
own  lives.  And  we  can  realize  in  the  depths  of  our 
souls  a  oneness  with  God  through  the  Father  that 
would  be  impossible  otherwise. 

We  may  have  never  analyzed  the  matter  in  this 
way,  but  it  will  bear  such  analysis.  To  many  it  will 
give  assurance,  where  doubts  would  rush  in  before, 
because  His  forgiveness  seemed  so  unreasonable  and 
unfathomable.  But  perhaps  the  greatest  value  of  see 
ing  God  in  this  way,  is  the  knowledge  we  may  receive 
through  it  regarding  the  life  we  are  living  in  Him, 
and  how  to  draw  souls  unto  Him  and  manifest  His 
power  in  the  world. 


76      THE  INFINITE,  IN  TRINITY  AND  UNITY 

For  the  triune  personality  of  our  "one  Lord"  will 
bear  this  same  analysis  in  not  only  each  individual, 
because  we  are  each  complete  in  Him,  but  amongst 
separate  individuals  in  their  relation  one  to  another 
in  the  "body"  of  Christ,  or  His  church,  which  shall 
also  be  complete  in  Him.  For  "there  should  be  no 
schism  in  the  body"  (1  Cor.  12:25),  nor  lack  of  con 
fidence. 

That  is  to  say,  there  is  in  each  of  us  who  accept 
Christ,  in  whom  "dwelleth  the  fullness  of  the  God 
head  bodily,"  (Col.  2:9)  the  three  personalities  of 
the  Godhead,  as  noted,  with  the  characteristics  of 
their  respective  offices.  Thus  it  is  only  through  the 
personality  of  the  Father  in  us  that  we  can  see  all 
redeemed  ones  perfect,  or  become  upon  an  approach 
able  level  with  the  lowliest  and  most  unfortunate  ones 
of  earth.  So  also  in  the  church  there  are  those  who 
are  called  to  minister  respectively  in  the  offices  of  the 
Father,  Son,  and  Holy  Ghost,  their  respective  min 
istry  being  characteristic  of  the  personalities  espe 
cially  represented.  And  only  when  they  minister  in 
the  Father's  life  can  they  see  in  all  redeemed  men 
and  women  the  perfection  of  God,  and  love  them  so. 
And  only  then  are  they  upon  a  level  such  that  the  low 
est  outcast  or  the  one  of  lowest  spirit  can  approach 
them  in  the  fullest  confidence.  Hence  the  importance 
of  this  knowledge  in  saving  and  comforting  souls. 

Before  we  may  notice  this  in  particular,  however, 
we  should  get  a  clear  picture  of  the  authority  vested 
in  Christ  by  the  Father,  and  the  authority  of  the 
Father  with  whom  He  is  one.  For  really  the  Father 
had  authority  even  in  disclaiming  it  in  deference  to 
His  Son.  It  was  the  authority  of  His  own  will  or 
wish.  So  sensitive  was  the  Son  in  carrying  out  the 


THE  INFINITE,  IN  TRINITY  AND  UNITY      77 

very  slightest  wish  of  the  Father  that  the  Father  could 
relinquish  all  authority  over  Him.  Their  unity  was  so 
perfect  authority  could  find  no  place  in  the  Father. 

Christ  represented  this  unity  after  His  resurrec 
tion,  when  He  had  become  "perfected."  Luke  13:32. 
But  prior  to  this  He  appeared,  as  said,  with  authority. 
But  it  was  not  ecclesiastical  authority.  Please  note 
this  carefully.  He  had  no  office  of  authority  in  the 
synagogue.  The  nearest  to  that  we  know  of  was  in 
the  recognition  given  Him  as  a  teacher  at  Nazareth, 
and  even  this  was  taken  from  Him  at  the  beginning 
of  His  ministry,  when  they  cast  Him  out  of  the  syna 
gogue  and  disowned  Him  as  a  citizen  of  His  native 
town.  Luke  4:16-29.  He  refused  the  authority  to 
baptize  His  own  disciples  (Jno.  4:2),  or  spiritual 
fatherhood  over  them  (Matt.  23:9),  or  kingship  over 
the  people  who  desired  Him  to  rule  over  them  (Jno. 
6:15),  or  to  decide  as  a  judge  between  them  upon 
matters  of  dispute.  Luke  12:13,  14.  And  while  ac 
knowledging  His  own  kingship  He  disclaimed  author 
ity  as  a  king,  saying,  "My  kingdom  is  not  of  this 
world :  if  my  kingdom  were  of  this  world,  then  would 
my  servants  fight,  that  I  should  not  be  delivered  to 
the  Jews."  Jno.  18:36.  When  He  drove  the  money 
changers  and  traffickers  from  the  Temple  He  had  the 
semblance  of  authority,  but  semblance  only,  except 
in  the  spiritual.  For  they  could  have  probably  re 
sisted  Him  before  the  civil  law.  He  had  no  authority 
of  either  law  or  custom. 

And  yet  He  had  authority.  It  was  the  authority  of 
His  will  which  was,  in  turn,  the  Father's  will.  It  was 
the  authority  of  wisdom  with  which  He  spoke.  Heaven's 
wisdom  which  scattered  the  foolishness  of  men  before  it 
as  mist  before  the  sun.  It  was  the  authority  of  judg- 


78      THE  INFINITE,  IN  TRINITY  AND  UNITY 

ment  from  heaven  which  should  stand  until  the  world 
should  yield  to  it  in  the  end.  The  authority  of  purity 
from  which  men  hid  their  purest  natural  thoughts  in 
shame.  The  authority  of  health  from  heaven  which 
dispelled  disease.  The  authority  of  right  which  cast 
out  the  spirit  of  evil  at  His  word.  The  authority  of 
abundance  which  banished  poverty  when  there  was 
not  money  to  buy  bread.  Finally,  authority  over  the 
ttfmb  in  which  He  lay,  sealed  by  the  mightiest  powers 
of  earth. 

After  Christ's  resurrection  we  see  Him  manifest 
ing  a  life  different  from  what  we  had  seen.  Not  of 
casting  out  devils  now,  or  of  rebuking  the  wicked 
ness  of  the  world  or  of  much  reproof  of  His  disciples. 
But  it  was  a  life  of  the  most  extreme  tenderness  and 
love  and  forbearance  even  when  they  doubted  and 
were  unfaithful.  Not  a  life  of  manifest  authority 
but  one  of  yielding  in  love,  as  when  He  sought  to  raise 
Peter  upon  the  plane  of  God's  love  in  the  commission 
He  gave  him,  but  finally  descended  to  the  plane  of 
Peter's  human  love,  as  noted  in  particular  in  chapter 
six. 

It  was  the  Father's  life,  which  He  manifested  until 
His  ascension.  During  this  He  wholly  transmitted  to 
them^the  authority  the  Father  had  given  to  Him.  It 
was  the.  life  of  love.  The  unseen  life  of  the  Father 
which  could  pass  as  readily  through  closed  doors  as 
open.  A  life  from  which  they  had  seen  the  human 
self  crucified,  signifying  there  was  nothing  to  hinder 
the  unseen  Father  manifesting  His  power  in  the  body. 
With  this  brief  notice  of  His  manifestation  of  the 
Father's  life  we  turn  again  to  His  life  of  authority 
over  the  power  of  Satan. 

That  is  the  life  Christ  lived  in  His  visible  ministry. 


THE  INFINITE,  IN  TRINITY  AND  UNITY      79 

And  its  secret  was  hid  in  the  Father  whence  He  drew 
His  life  and  power.  A  secret  that  we  know  so  little 
about,  seeing  that  we  know  so  little  even  of  the  Christ 
in  whom  the  Father  was  manifested.  If  the  disciples 
knew  so  little  of  Him  until  He  was  revealed  through 
the  baptism  in  the  Holy  Spirit,  still  less  do  we  know 
Him  except  through  a  similar  baptism. 

For  the  Christ  with  ecclesiastical  authority  is  not 
the  Christ  who  ministered  upon  earth.  And  the  man 
who  receives  or  assumes  ecclesiastical  authority  is  to 
that  extent  failing  to  live  the  perfect  ministry  of 
Christ  upon  earth,  with  the  handicap  attending  such 
failure.  For  without  question  he  is  handicapped  by 
such  authority. 

This  statement  will  be  a  stumbling-block  to  many, 
many  in  the  church,  who  either  have  not  received  the 
baptism  in  the  Holy  Spirit,  as  noted  in  chapter  one, 
or  who,  having  once  received  it,  are  not  walking  in 
its  increasing  light.  But  they  who  walk  in  His  light 
will  readily  perceive  the  truth  of  what  we  say. 

And  to  explain,  the  visible  church,  governed  by  ec 
clesiastical  authority,  be  it  known,  is  surely  of  God. 
And  the  authority  of  her  government  is  of  God.  One 
of  the  gifts  of  the  Spirit  is  that  of  "governments"  (1 
Cor.  12:28)  and  she  is  commanded  to  exercise  them. 
1  Cor.  5 :4,  5.  Christ  anticipated  a  need  of  ecclesias 
tical  governments  in  His  instructions  to  "hear  the 
church/'  in  Matt.  18:17,  although  these  words  do  not' 
establish  them.  He  merely  foresaw  that  visible  gov 
ernments  in  the  church  should  be  the  outgrowth  of  a 
weakness  appearing  in  due  time,  and  would  be  neces 
sary  because  of  that  weakness.  But  this  does  not 
imply  that  those  who  must  exercise  visible  authority 
are  thereby  living  His  life  of  ministry  in  the  highest. 
Or  the  Father's  life  of  relinquishment  of  authority. 


80      THE  INFINITE,  IN  TRINITY  AND  UNITY 

How  is  it,  then,  that  in  the  church,  which  is  "the 
body  of  Christ"  (1  Cor.  12:27)  certain  members  are 
assigned  to  authority  in  the  visible  government  such 
as  Christ  did  not  assume  in  the  synagogue  or  san- 
hedrin  or  councils  of  the  Jews,  which  was  "the 
church"  in  which  He  ministered? 

It  was  not  so  in  the  beginning  and  in  the  heighth 
of  power,  of  the  church.  Then,  although  as  many  as 
three  thousand  were  added  to  the  church  in  one  day, 
there  were  no  governments  that  we  have  any  account 
of.  Doubtless  many  thousands  were  added,  and  still 
no  governing  officers.  It  was  one  continual  living  of 
the  Christ  life,  even  to  the  extent  of  disclaiming  own 
ership  of  possessions  which  were  sold  and  the  money 
laid  down  at  the  apostles'  feet  "and  distribution  was 
made  unto  every  man  according  as  he  had  need."  Acts 
4:35.  It  is  doubtful  if  the  apostles  assumed  the  au 
thority  of  the  distribution,  but  each  person,  as  he 
was  moved  by  the  life  of  Christ  in  him  as  led  into  by 
the  Holy  Spirit  took  up  his  part  of  the  work  without 
confusion.  Certain  it  is  the  disciples  refused  as  "not 
reason"  that  they  should  take  upon  themselves  the 
government  of  this  work;  but  when  complaint  was 
made  about  unfairness  or  neglect,  others  were  placed 
in  authority  over  the  business.  Acts  6:2-6. 

And  here  we  see  the  first  occasion  for  visible  au 
thority  in  the  church  of  Christ.  It  was  because  of  a 
weakness  requiring  it.  Some  failed  to  hear  the  Holy 
Spirit  sufficiently  to  live  Christ's  life  within  them. 
And  instead  of  God  casting  them  off  because  of  it  the 
Holy  Spirit  took  charge  of  them  in  another  way.  He 
took  charge  of  the  entire  body,  because  the  weakness 
of  a  few  hindered  Christ's  perfect  life  being  mani 
fested  in  the  body. 


THE  INFINITE,  IN  TRINITY  AND  UNITY      81 

And  the  way  the  Holy  Spirit  took  charge  was  by 
establishing  visible  authority  in  people  to  lead  them. 
It  was  not  the  way  of  the  Christ  life.  But  it  was  a 
better  way  than  casting  off  the  weak  ones  for  whom 
Christ  gave  His  life  in  love.  And  should  not  the 
church,  His  body,  give  up  the  perfection  of  her  own 
life  which  had  been  manifested  until  then,  in  order  to 
save  her  own  weak  members? 

For  that  is  what  the  church  was  doing — merely  liv 
ing  the  life  of  Christ  upon  earth.  A  life  like  His,  in 
unity  with  the  Father  through  the  Holy  Ghost.  A 
life  of  giving  herself  for  others.  Of  authority  over 
devils  and  all  diseases.  Without  possessions  she  called 
her  own.  A  life  of  such  melting  love  of  the  Father 
they  could  not  fail  of  ' 'having  favor  with  all  the 
people." 

It  was  "the  body  of  Christ"  in  its  most  perfect  op 
eration.  But  when  weakness  in  the  body  appeared  so 
that  she  failed  in  manifesting  Christ's  life  of  earthly 
ministry  the  Holy  Ghost  came  to  the  rescue  by  intro 
ducing  visible  governments  where  the  invisible  had 
failed. 

Thus  it  was  that  ecclesiastical  authority  in  a  visible 
way  began.  And  as  the  people  waned  in  the  Christ 
life  within  them  in  doing  the  perfect  will  of  the 
Father,  persecutions  came  and  they  were  scattered 
abroad.  But  the  same  Holy  Spirit  was  faithful  and 
remained  with  them,  regardless  of  how  far  they  failed 
to  live  as  Christ  lived.  And  as  their  faith  became 
weaker  and  weaker  office  after  office  in  the  visible 
church  was  established  by  the  Holy  Ghost  until  now 
the  closely  organized  church  has  persons  in  authority 
over  many  departments,  in  addition  to  the  early  offices 
of  bishops,  elders,  pastors,  deacons,  etc.  And  the 


82      THE  INFINITE,  IN  TRINITY  AND  UNITY 

strange  part  is  that  the  more  compact  the  organiza 
tion  and  the  more  faithful  the  authority  in  each  office 
is  administered,  the  more  pleasing  it  is  thought  to 
be  with  the  Lord.  And  they  are  astonished  when  a 
group  of  people  with  no  "system"  or  "organization" 
or  "authority"  of  leadership  have  the  unquestioned 
power  of  the  Lord  in  their  midst  as  they  have  not. 
They  do  not  understand  it. 

The  apostles  could  have  explained  it  very  well.  They 
saw  the  Lord's  power  when  it  was  greatest  and  when 
it  was  waning.  And  the  waning  was  according  to  the 
need  of  visible  authority  in  the  body.  They  may  have 
not  recognized  it  in  so  many  words,  but  we  can  readily 
see  the  truth  as  we  look  back  upon  it.  And  we  can 
see  their  wisdom  in  refusing  to  assume  any  authority 
when  complaints  were  received. 

If  spiritual  leaders  in  the  church  had  always  shown 
similar  wisdom  there  would  be  a  different  story  to 
tell.  But  because  the  leaders  have  almost  invariably 
been  the  ones  with  recognized  visible  authority 
through  many  generations,  the  church  has  been  split 
into  factions,  sects,  and  divisions  in  a  way  that  would 
be  heartrending  if  we  did  not  know  the  Holy  Spirit 
has  charge  and  will  faithfully  keep  them  all  in  the  best 
will  of  God  which  is  possible.  And  we  have  faith  in 
Him  bringing  all  into  God's  unity  who  have  a  heart  to 
live  the  life  of  Christ. 

Reason  in  behalf  of  the  unity  of  Self  in  the  church 
would  say,  "cast  out  the  grumblers  and  the  erring 
ones."  The  Holy  Spirit  of  God's  Self-renunciation  says, 
"Let  us  lose  self -satisfied  unity  in  our  select  body,  for 
the  present,  in  order  to  save  all,  though  it  requires 
governments,  authority,  or  even  to  become  a  reproach 
in  the  world." 


THE  INFINITE,  IN  TRINITY  AND  UNITY      83 

We  do  not  wish  to  be  understood  as  advocating  the 
abandonment  of  organization  of  churches  or  assemblies 
in  order  to  receive  the  Lord's  greater  power.  For  this 
would  result  in  loss  of  power  if  organization  is  needed, 
as  it  usually  is,  with  some  one  in  visible  authority. 
But  what  we  say  is  that  the  necessity  of  visible  author 
ity  in  the  church  arises  from  a  weakness  in  her  ability 
to  live  the  life  Christ  lived  while  upon  earth.  And  that 
this  weakness  was  not  in  the  earliest  days  of  the 
church,  hence  no  necessity  of  visible  authority  until 
deacons  had  to  be  appointed. 

Truly,  in  every  assembly,  unless  composed  wholly  of 
members  so  fully  baptized  in  the  Holy  Ghost  as  to  live 
Christ's  life  in  unity  with  the  Father,  visible  leader 
ship  will  be  a  help  and  not  a  hindrance,  through  men 
led  freely  of  the  Holy  Ghost.  And  if  these  same  lead 
ers,  who  are  prevented,  because  of  the  authority  they 
must  assume  in  visible  leadership,  from  the  perfect 
ministry  of  Christ,  were  to  look  for  spiritual  guidance 
to  those  who  are  wholly  relieved  of  authority  but  who 
give  themselves  "continually  to  prayer,  and  to  the  min 
istry  of  the  word"  (Acts  6:4),  heeding  their  wish  or 
will  even  as  those  heed  the  Lord's  will,  the  result  would 
always  be  unity  and  not  division.  It  was  so  in  the  be 
ginning  of  ecclesiastical  authority. 

In  such  an  assembly  there  would  be  greater  power 
than  in  the  one  with  no  authority  of  leadership,  unless 
all  of  the  latter  live  the  life  of  Christ  in  the  perfect 
leading  of  the  Holy  Spirit,  which  is  not  usually  the 
case  for  a  great  length  of  time.  Therefore  confusion 
results  and  the  assembly  often  breaks  up  or  drifts 
under  the  authority  of  a  visible  leader.  In  the  mean 
time  God's  power  is  marvelously  manifested,  because 
an  assembly  which  desires  to  be  led  directly  by  God 


84      THE  INFINITE,  IN  TRINITY  AND  UNITY 

meets  with  His  favor  in  preference  to  one  which  de 
sires  to  follow  visible  leaders,  or  which  visible  leaders 
persist  in  controlling. 

In  any  event,  the  Holy  Spirit  now  controls  assem 
blies  as  best  He  may,  in  faithful  tenderness  and  mercy 
to  those  who  are  too  weak  to  manifest  Christ's  life  in 
the  flesh.  Because  of  this  the  present  is  called  "the 
Holy  Spirit  dispensation." 

In  the  millennium  when  Christ's  life  reigns  upon 
earth  it  will  be  different.  For  each  will  then  live  His 
life  of  authority,  not  over  people,  but  over  sickness, 
poverty,  wickedness,  and  all  the  power  of  Satan.  For 
Christ's  life  will  bind  him  during  the  millennium  just 
as  he  was  bound  in  the  presence  of  Christ  when  He 
ministered  upon  earth.  Rev.  20 :2.  And  then  in  heaven 
the  Father's  life  of  unity  of  all  things,  which  is  greater 
than  authority,  shall  be  experienced  when  "God  may  be 
all  and  in  all." 

With  this  explanation  regarding  visible  ecclesiastical 
authority  as  a  handicap  to  living  Christ's  life  upon 
earth,  we  shall  notice  what  His  life  really  contains  for 
us,  which  we  often  fail  to  enter  into,  to  say  nothing  of 
how  far  short  we  are  of  living  the  Father's  life  which 
He  has  now  entered. 

First,  it  is  really  a  life  of  authority.  It  is  a  life  of 
the  greatest  authority  earth  or  heaven  has  ever  known. 
But  it  is  not  visible  authority,  as  in  the  church  or  the 
world.  It  is  the  authority  Christ  represented.  Author 
ity  to  cast  out  devils,  raise  the  dead,  tread  on  serpents 
and  scorpions,  and  over  all  the  power  of  the  enemy. 
Matt.  10:8.  Luke  10:19.  Just  as  the  Father  gave  all 
authority  to  the  Son  so  has  He  in  turn  given  all  author 
ity  to  His  disciples,  even  to  that  extent  that  "whatso 
ever  ye  shall  bind  on  earth  shall  be  bound  in  heaven: 


TEE  INFINITE,  IN  TRINITY  AND  UNITY      85 

and  whatsoever  ye  shall  loose  on  earth  shall  be 
loosed  in  heaven."  Matt.  18:18.  And  "whose  soever 
sins  ye  remit  they  are  remitted  unto  them ;  and  whose 
soever  sins  ye  retain,  they  are  retained."  Jno.  20:23. 
Even  Christ  exercised  no  greater  spiritual  authority 
than  this  and  we  know  of  no  greater. 

But  it  is  not  visible  authority.  It  is  not  authority 
of  visible  church  government  with  written  decrees  of 
judgment  of  binding  or  loosing  or  of  forgiveness  or 
unforgiveness.  But  it  is  the  spiritual  perception  of 
eternal  laws  of  bondage  or  freedom,  sin  or  righteous 
ness  whereby  souls  and  bodies  are  bound  or  loosed  be 
fore  God,  and  the  power  to  free  them  if  they  desire 
freedom,  or  to  bind  them  if  they  desire  bondage.  It  is 
the  power  Peter  had  when  he  saw  into  the  hearts  of 
Ananias  and  Sapphira,  and  brought  Heaven's  bondage 
upon  them.  It  is  the  power  another  Ananias  (not  one 
of  the  apostles)  had  when  he  said,  "brother  Paul,  re 
ceive  thy  sight."  Acts  9:17.  It  is  the  authority  of 
Peter  and  John  when  Peter  said  to  the  life-long  cripple, 
"Silver  and  gold  have  I  none ;  but  such  as  I  have  give  I 
unto  thee.  In  the  name  of  Jesus  Christ  of  Nazareth 
rise  up  and  walk."  Acts  3 :6. 

And  if  it  be  questioned  why  such  authority  has  not 
been  exercised  universally  in  the  church  since  those 
early  days  the  answer  is  not  hard  to  find.  The  Christ 
life  has  not  been  lived.  That  is,  the  life  with  authority 
from  heaven  in  which  there  is  relinquishment  of  vis 
ible  authority.  When  church  leaders  began  to  be  chosen 
as  bishops  and  deacons  with  visible  authority,  their 
invisible  authority  from  heaven  over  evil  spirits  began 
to  wane.  For  the  two  kinds  of  authority  do  not  mix 
very  well.  Satan  is  an  invisible  power  and  must  be 
vanquished  by  invisible  authority.  When  a  person  tries 


86      THE  INFINITE,  IN  TRINITY  AND  UNITY 

to  carry  both  kinds  all  eyes  turn  upon  the  visible.  It 
is  human  nature  and  affords  a  good  hiding  place  for 
Satan.  There  has  been  the  hindrance.  It  is  a  hind 
rance  to  the  authority  of  Christ's  life  in  His  children 
today.  It  is  visible  authority.  It  has  to  be  relin 
quished  to  the  very  utmost  before  one  can  have 
Heaven's  authority  which  is  his  heritage  in  the  Christ 
life. 

This  relinquishment  is  not  only  over  those  in  the 
church  but  over  every  one,  even  in  one's  own  family. 
Sod  is  a  jealous  God  and  will  not  give  His  unlimited 
authority  where  any  other  kind  is  retained.  Visible 
luthority  is  not  His  kind.  In  order  to  have  Christ's 
invisible,  spiritual  authority  one  must,  like  Him,  sub 
mit  to  all  visible  authority,  to  the  entire  crucifixion  of 
the  flesh  which  resents  such  submission,  as  noted  in 
the  previous  chapter.  To  retain  one's  visible  authority 
is  to  scatter  one's  power  of  authority.  Although  this 
be  ever  so  little  it  is  sufficient  for  Satan  to  intrench 
himself  behind  it.  One  can  not  exercise  visible  au 
thority  without  self  appearing,  hence  God's  perfection 
in  self-renunciation  can  not  be  manifested. 

If  these  things  be  true  why  has  the  church  failed  to 
see  it  ?  Partly  because  the  time  of  unf  oldment  was  not 
fully  here,  as  noted  in  the  previous  chapter  regarding 
the  return  of  the  Jews  into  God's  favor,  now  coming 
to  pass.  And  partly  because  of  the  fact  that  what  pre 
vents  closeness  to  God  in  receiving  His  power  also  pre 
vents  such  closeness  as  to  receive  His  wisdom  regard 
ing  spiritual  things.  Ecclesiastical  authority  prevents 
both  of  these.  Therefore  those  to  whom  we  have  often 
looked  as  leaders  have  not  been  able  to  see  these  truths. 
With  the  passing  of  Heaven's  greater,  invisible  au 
thority  and  its  displacement  by  weaker  visible  author- 


THE  INFINITE,  IN  TRINITY  AND  UNITY      87 

ity,  there  was  the  passing  of  Heaven's  eternal  wisdom 
in  the  Spirit  and  its  displacement  by  the  temporary 
wisdom  of  the  natural  understanding.  How  could  it 
be  otherwise? 

The  principle  underlying  it  is  in  the  recurrence  of 
Paul's  question  to  the  Galatians,  in  but  another  form, 
"This  only  would  I  learn  of  you,  received  ye  the  Spirit 
by  the  works  of  the  law,  or  by  the  hearing  of  faith? 
Are  ye  so  foolish?  Having  begun  in  the  Spirit  are  ye 
now  made  perfect  by  the  flesh?"  Gal.  3 :2,  3. 

Likewise,  is  not  the  church  foolish,  having  received 
her  Spirit  of  highest  perfection  of  wisdom  and  power 
when  none  were  in  authority  to  divert  her  eyes  from 
the  Unseen,  will  she  now  be  made  perfect  by  the  lead 
ing  of  those  whose  ministry  must  necessarily  be  in  the 
Seen,  and  in  the  flesh? 

The  principle  is  repeated  in  the  individual,  who, 
having  come  into  touch  with  God  for  salvation,  health, 
and  prosperity  in  the  Unseen,  permits  his  faith  to  be 
obscured  or  quickened  by  the  things  which  he  sees.  It 
is  not  the  faith  of  Abraham  who  rejoiced  in  the  Unseen 
notwithstanding  the  Seen  was  all  against  him. 


CHAPTER  V. 
THE  FATHER'S  LIFE. 

With  the  recognition  of  a  hindrance  to  our  living 
the  Christ  life,  together  with  the  character  of  His  life 
in  self -renunciation  noted  in  the  previous  chapter,  we 
are  ready  to  consider  the  Father's  life.  It  is  distinctly 
different  from  the  life  of  authority  over  Satan  which 
Christ  manifested.  For  the  Father  beholds  everything 
made  perfect  through  Christ  Jesus. 

That  is,  because  of  the  redemption  through  Christ. 
He  looks  to  the  end  in  faith  when  Christ  "shall  have 
put  down  all  rule  and  all  authority  and  power"  over 
Satan,  and  when,  in  perfect  unity  God  shall  be  "all  and 
in  all."  Not  only  does  He  do  this  now  but  He  saw  it  so 
throughout  Christ's  ministry.  Nay,  more,  He  saw  it 
so  from  the  very  beginning  of  creation,  when  Christ 
was  "slain  from  the  foundation  of  the  world."  Rev. 
13:8.  The  Father's  life  is  one  of  consuming  love  in 
stead  of  authority,  in  which  He  has  faith  in  His  own 
power  to  melt  all  that  would  oppose  Him  in  His  final 
unity.  It  was  this  love  of  the  Father  Christ  mani 
fested  in  His  crucifixion,  and  of  which  He  spoke  when 
He  foretold  that  He  should  draw  all  men  unto  Him. 

Therefore  Christ,  who  is  now  one  with  the  Father  in 
secret,  also  sees  everything  perfect  through  the  re 
demption  He  purchased.  For,  by  overcoming  Satan  He 
has  already  gained  the  final  victory.  He  sees  no  rebel 
lion  now,  but  only  the  flesh  which  holds  our  perfect 
God-life  in  bondage,  after  we  have  reached  out  for 
Him.  He  sees  no  rebellion  against  Him  in  all  Hig 


THE  INFINITE,  IN  TRINITY  AND  UNITY      89 

creatures,  but  only  bondage.  It  is  not  rebellion  but  a 
call  for  freedom  of  which  Paul  speaks  when  he  says, 
"For  we  know  that  the  whole  creation  groaneth  and 
travaileth  together  in  pain  until  now"  with  us,  "wait 
ing  for  the  adoption,  to  wit,  the  redemption  of  our 
body."  Rom.  8 :22,  23. 

Is  there  not  rebellion,  then,  now,  in  all  the  earth? 
Yes,  but  not  against  Him.  He  has  overcome  Satan 
once  for  all.  But  there  is  rebellion  within  and  against 
His  body,  the  church,  to  whom  He  has  committed  all 
authority  and  judgment,  as  noted  in  the  preceding 
chapter.  His  victory  over  Satan  was  demonstrated 
to  a  finish  when  His  work  of  redemption  was  "fin 
ished."  The  church  now  occupies  the  place  of  author 
ity  He  occupied  while  here.  His  triumph  over  Satan 
and  the  world  was  so  complete  that  He  will  not  even 
judge  them,  but  judgment  is  committed  to  the  church. 
For  does  not  Paul  say, 

"Do  ye  not  know  that  the  saints  shall  judge  the 
world?  .  .  .  Know  ye  not  that  we  shall  judge 
angels?"  1  Cor.  6:2,  3.  The  church  shall  judge  the 
world  by  His  word  (Jno.  12:48),  representing  His  will 
just  as  He  represented  the  Father's  will.  The  final 
judgment  described  in  Rev.  20:12,  refers  to  the  church 
judging  according  to  Christ's  word.  "And  I  saw  the 
dead,  small  and  great,  stand  before  God ;  and  the  books 
were  opened:  and  another  book  was  opened,  which  is 
the  book  of  life :  and  the  dead  were  judged  out  of  those 
things  which  were  written  in  the  books,  according  to 
their  works." 

Therefore  Christ  can  present  us  perfect  before  the 
Father,  notwithstanding  our  life  is  condemned  in  our 
own  sight  because  it  comes  so  far  short  of  His.  This 
would  not  be  possible  if  He  had  retained  authority  in- 


90      THE  INFINITE,  IN  TRINITY  AND  UNITY 

stead  of  committing  it  to  the  church.  For  then  He 
would  see  rebellion  in  us,  which  is  not  perfection.  It 
was  only  after  He  had  overcome  the  adversary  in  His 
life  in  the  flesh  that  He  could  return  to  His  Father 
(Jno.  20:17)  thenceforth  seeing  as  the  Father  sees. 
And  we  who  have  received  God  through  the  Holy  Ghost 
are  not  above  our  Master. 

That  is,  it  is  only  when  we  live  the  Father's  life  with 
out  authority,  having  crucified  the  flesh,  that  we  may 
see  from  the  Father's  standpoint.  For  until  then  we 
are  not  so  completely  submerged  in  God  that  Satan  can 
not  "touch"  us  (1  Jno.  5:18)  with  his  deceptive  views. 
For  Satan  does  see  things  as  being  imperfect,  while  the 
Father  does  not.  And  so  long  as  we  do  not  see  from 
the  Father's  standpoint  we  see  imperfections  in  God's 
people  and  God's  works.  For  until  then  we  are  not 
"perfected"  in  our  ministry  just  as  Christ  was  not 
until  then.  Luke  13:32,  Heb.  2:10. 

And  when  we  can  not  see  from  the  viewpoint  of  the 
Father  neither  can  we  have  His  tenderness  and  wisdom 
and  faith  and  love  and  power.  For  what  will  keep 
us  out  of  His  fellowship  in  one  point  will  keep  us  out 
in  others.  And  we  do  need  His  closer  fellowship.  We 
are  halting  and  stumbling  and  in  darkness  because  we 
know  so  little  about  Him.  When  we  know  man's  re 
demption  of  soul,  spirit,  and  body  has  been  perfected 
in  Christ  and  many  are  so  eager  to  enter  into  His  free 
dom,  and  fail,  we  know  it  is  true  as  in  the  olden 
time,  "My  people  are  destroyed  for  lack  of  knowledge." 
Hos.  4:6.  Some  one  is  responsible  for  this  "lack  of 
knowledge." 

We  know  the  perfect  truth  is  revealed  in  God's  word, 
and  so  plain  that  "wayfaring  men,  though  fools,  shall 
not  err  therein."  Isa.  35 :8.  But  they  may  not  be  un- 


THE  INFINITE,  IN  TRINITY  AND  UNITY      91 

folded  in  their  deeper,  sweeter  mysteries  except  as  one 
enters  the  Father's  heart  in  his  ministry  to  others.  We 
need  to  know  how  to  enter  into  the  power  of  Jno.  14 :12, 
to  do  the  works  of  Christ  and  greater.  Of  how  to  heal 
more  of  the  brokenhearted,  and  how  to  minister  more 
successfully  to  the  poor.  Of  how  to  bring  multitudes 
to  God  more  than  in  the  early  days  of  the  apostles,  be 
cause  the  means  of  communication  to  all  parts  of  the 
world  are  better.  Shall  we  permit  wireless  telegraphy 
to  outstrip  the  intelligence  of  our  blessed  Holy  Spirit  in 
reaching  with  power  into  all  parts  of  the  earth  ?  There 
are  theories  galore  about  doing  these  things  but  the 
secret  must  be  learned  of  the  Father.  One  will  be 
deceived  in  the  brightest  opinions  of  men. 

Hence  advanced  leaders  into  spiritual  things  must 
be  relieved  of  all  visible  authority  in  the  church  and  in 
their  own  families  if  they  would  have  the  light  and 
tenderness  and  wisdom  to  bring  God  close  into  the 
earth  in  the  work  of  the  church.  And  in  the  purest  love 
and  sympathy  will  they  uphold  the  arms  of  those  who 
must  exercise  authority  until  others  can  take  their 
places.  This  will  lighten  their  burdens  as  Aaron  and 
Hur  stayed  the  hands  of  Moses  "until  the  going  down 
of  the  sun."  Doubtless  the  need  of  being  supported  in 
the  exercise  of  authority  is  why  the  scripture  particu 
larizes,  "pray  for  all  in  authority." 

In  this  connection  it  is  not  amiss  to  observe  reasons 
why  women  are  not  permitted  in  the  scriptures  to 
usurp  authority  over  man  in  the  church.  And  why  the 
Holy  Ghost  will  seldom  if  ever  call  them  into  positions 
of  authority  as  the  Lord's  highest  will. 

For,  in  addition  to  the  handicap  they  should  have,  in 
common  with  men,  in  living  the  Christ  life,  is  the  fact 
that  women  are  peculiarly  adapted  to  manifesting  the 


92      TEE  INFINITE,  IN  TRINITY  AND  UNITY 

tenderness  of  Christ  in  the  Father  more  than  are  men. 
Authority  incites  self.  With  a  quiet  grace  and  tact  not 
equaled  by  men  they  may  minister  in  the  deeper  things 
men  of  God  may  receive  of  the  Father.  Her  greater 
ministry  than  the  world  has  seen  is  referred  to  later, 
and  can  be  entered  into  only  in  the  greatest  tenderness 
of  the  Father's  life.  And  this,  not  in  obedience  to 
man's  authority,  but  in  unity  with  him  in  deference  to 
his  will  such  as  is  greater  than  authority.  For  indeed 
he  must  behold  her  perfect  in  a  manner  that  is  impos 
sible  if  he  sees  rebellion  in  her,  such  as  his  assumption 
of  authority  over  her  should  imply.  These  are  things 
concerning  which  we  are  not  able  to  draw  lines  too 
finely,  considering  what  the  Lord  has  for  us  in  the 
fulness  of  His  precious  Spirit. 

Many  who  love  ecclesiastical  authority  will  not  re 
ceive  this  chapter  kindly.  Some  because  of  their  love  of 
the  "pre-eminence"  authority  gives  them.  And  some 
because  they  have  read  their  Bibles  with  the  holy  idea 
that  Godly  authority  is  the  highest  goal  of  usefulness 
in  the  Lord's  service.  This  seems  implied  in  the  state 
ment  that  "If  a  man  desire  the  office  of  a  bishop  he 
desireth  a  good  work."  1  Tim.  3 :1.  For  what  man  is 
of  higher  authority  in  the  visible  church  than  the 
bishop  ? 

While  it  truly  is  the  office  of  a  good  work,  may  there 
not  be  a  better  work?  And  his  highest  authority  in 
that  office  is  in  the  Christ  life  with  invisible  authority 
over  devils  instead  of  visible  authority  over  men,  after 
the  pattern  of  "the  Shepherd  and  Bishop  of  your  souls." 
1  Pet.  2:25.  And  when  we  know  that  even  such  au 
thority  shall  some  time  pass  away  in  unity  which  is 
greater,  as  we  enter  the  Father's  life  in  the  perfected 
heaven,  shall  we  not  esteem  it  the  very  highest  of  privi- 


THE  INFINITE,  IN  TRINITY  AND  UNITY      9? 

lege  to  enter  into  the  Father's  life  now,  with  Christ? 
For  there  it  is  that  love  melts  opposition  even  of  devils 
as  no  authority  can  overcome.  Is  not  this  one  of  "the 
greater  works"  of  Jno.  14:12,  manifested  partially  on 
the  day  of  Pentecost? 

We  see  also  this  difference  between  the  life  of  Christ 
in  the  Seen  and  the  Father's  life  in  the  Unseen  in  their 
relation  to  those  who  receive ;  the  first  is  an  atonement 
which  is  free  to  everyone,  while  the  last  is  a  fellowship 
which  costs  something.  The  first  is  salvation  as  a  gift. 
The  last  is  perfection  as  a  growth.  The  first  is  had 
from  mere  belief  in  Christ  in  self-renunciation.  The 
last  from  self -crucifixion  following  renunciation.  The 
first  flows  out  to  all  the  world,  a  free  stream  of  liv 
ing  water  from  the  cleft  in  the  Rock  of  Ages.  To 
the  last  those  who  drink  of  the  former  and  hunger  for 
God's  unity,  come  with  gifts  of  humility  and  self  sacri 
fice  to  pay  the  price  according  to  the  fellowship  they 
receive. 

There  is  a  difference,  then,  in  manifesting  the  life 
of  Christ  in  the  Seen  and  the  Father's  life  in  the  Un 
seen.  In  the  first  all  we  have  is  a  free  gift  to  all  the 
world.  Not  a  thing  is  retained.  It  is  a  life  of  active 
self-renunciation  for  the  love  of  God,  and  of  crucifixion 
of  the  desire  to  possess.  It  is  the  life  Christ  lived,  with 
out  even  a  pillow  of  His  own  whereon  He  might  lay 
His  head.  Matt.  8:20.  And  which  He  sent  His  dis 
ciples  out  to  live.  "Provide  neither  gold,  nor  silver, 
nor  brass  in  your  purses,  nor  scrip  for  your  journey, 
neither  two  coats,  neither  shoes,  nor  yet  staves;  for 
the  workman  is  worthy  of  his  meat."  Matt.  10:9,  10. 

And  what  was  the  result  as  to  their  supplies  ?  Hear 
their  own  answer  when  later  He  questioned  them, 
"When  I  sent  you  without  purse,  and  scrip,  and  shoes, 


94      THE  INFINITE,  IN  TRINITY  AND  UNITY 

lacked  ye  anything?  And  they  said,  Nothing."  Luke 
22:35.  Why?  Here  is  the  answer  again — when  they 
relinquished  the  things  of  the  Seen  as  Christ  did,  the 
Father's  abundance  in  the  Unseen  flowed  upon  them. 
They  had  power,  and  the  recipients  of  their  ministry 
gave  them  gifts  as  they  regarded  them  "worthy"  work 
men.  They  had  obeyed  Christ's  injunction,  "freely  ye 
have  received,  freely  give."  For  indeed  they  had  re 
ceived  freely.  Every  one  who  receives  Christ  receives 
all  of  His  power  bestowed  upon  any  of  His  disciples. 
It  all  depends  upon  whether  self  is  crucified  sufficient 
for  them  to  use  it. 

Possessions,  like  authority,  can  not  be  mixed.  That 
is,  the  Seen  with  the  Unseen.  The  former  must  be  re 
linquished  completely  if  the  latter  would  be  had  with 
out  limit  in  one's  ministry.  It  is  the  Christ  life.  It  is 
the  life  the  church  lived  in  its  perfect  representation 
of  His  "Body."  Read  it  in  Acts  4:34— "Neither  was 
there  any  among  them  that  lacked — for  as  many  as 
were  possessors  of  lands,  or  houses  sold  them,  and 
brought  the  prices  of  the  things  that  were  sold,  and 
laid  them  down  at  the  apostles'  feet:  and  distribution 
was  made  unto  every  man  acording  as  he  had  need." 

Now  we  do  not  say  one  can  not  live  the  life  of  Christ 
and  possess  things  of  his  own  as  property.  But  as  in 
the  case  of  visible  authority,  he  is  handicapped  in  the 
possession  of  that  which  is  not  a  present  necessity. 
The  abundance  of  riches  are  hindered  from  flowing 
unto  him  from  the  Unseen  by  the  scant  supply  he  holds 
for  himself  in  the  Seen.  It  is  a  direct  evidence  that 
self  is  not  wholly  renounced  and  crucified,  hence  self  is 
a  mighty  bulwark  preventing  God's  abundance  from 
pouring  upon  him.  His  abundance,  not  only  of  ma 
terial  comforts  to  bless  all  men  but  His  abundance  of 


THE  INFINITE,  IN  TRINITY  AND  UNITY      95 

power  to  heal  the  sick,  cast  out  devils,  etc.,  etc.  For  it 
is  self  which  hinders  God's  perfection  being  manifested 
in  one's  ministry,  regardless  of  how  it  appears. 

But  the  Father's  life  in  the  Unseen — that  is  different. 
In  whatever  way  one  enters  the  Father's  fellowship 
self  must  have  been  crucified.  That  is  what  it  costs. 
Fellowship  with  the  Father,  as  noted,  costs  more  than 
salvation  costs. 

And  one's  ministry  in  the  Father  is  different.  For 
others  receive  the  Father's  ministry  through  us  ac 
cording  to  their  fellowship  with  the  Father's  life  in  us. 
This  costs  them  something.  We  dare  not  throw  the 
things  of  the  Father  freely  to  all  any  more  than  He 
does.  They  are  pearls,  not  of  salvation,  to  be  had  free, 
but  of  a  hidden  life  that  costs  something.  And  if  we 
scatter  them  free  to  all  as  in  the  Seen  Christ  life,  we 
shall  directly  be  intrusted  with  them  no  more.  Many, 
many  a  person  has  lost  power  received  of  the  Father 
through  His  precious  fellowship  by  trying  to  give  to 
those  who  cared  not  to  pay  the  price. 

In  this  ministry  one  must  wait,  out  of  sight,  until 
others  come  to  them,  regardless  of  the  self-denial  it 
costs.  For  the  Father  thus  waits.  It  may  cost  humility 
and  searching  upon  the  part  of  others  to  find  them,  but 
if  they  are  willing  to  pay  the  price  the  Father  will  draw 
them,  if  from  the  ends  of  the  earth.  Their  needs  must 
be  supplied  at  the  hands  of  those  who  receive  of  them, 
just  as  one  who  receives  of  the  Father  bears,  with  Him, 
the  needs  of  the  world,  as  noted  in  the  following  chap 
ter.  The  abundance  flowing  upon  them  in  this  way  is 
not  scattered  without  regard  to  needs,  but  a  store  is 
kept  for  those  who  come  in  humility,  even  as  the 
Father  has  a  store  of  all  good  things  for  those  who 
thus  come  unto  Him.  For  it  is  not  now  with  them  as 


96      THE  INFINITE,  IN  TRINITY  AND  UNITY 

when  they  lived  Christ's  life  of  self-renunciation  and 
crucifixion. 

Before  one  can  have  fellowship  with  the  Father  in 
possessions,  self  must  be  crucified,  concerning  visible 
holdings.  Then  it  is  impossible  to  hold  or  store  or  use 
a  thing  for  self.  Therefore  a  surplus  can  only  bless 
others  and  not  injure  God's  steward,  which  he  now  is. 
He  can  now  be  a  wise  steward  of  the  riches  and  mys 
teries  of  God.  Is  it  not  the  Father's  life  Christ  antici 
pated  for  His  disciples  when,  after  their  successful 
ministry  in  renunciation  of  all  possessions,  He  looked 
forward  to  their  life  in  the  Father  and  said,  "But  now, 
he  that  hath  a  purse,  let  him  take  it,  and  likewise  his 
scrip:  and  he  that  hath  no  sword  (to  cut  the  Seen 
from  the  Unseen)  let  him  sell  his  garment,  and  buy 
one?  For  I  say  unto  you,  that  this  that  is  written  must 
yet  be  accomplished  in  me.  And  he  was  reckoned 
among  the  transgressors :  for  the  things  concerning  me 
have  an  end."  Luke  22 :36,  37  ? 

That  is,  His  crucifixion  of  the  flesh,  after  which  He 
would  enter  the  Father's  life  of  possession  of  all  things 
for  others.  And  the  disciples  who  likewise  were  cruci 
fied  in  self  would  have  fellowship  with  Him  in  the 
Father,  in  thus  possessing  all  things.  They,  therefore, 
who  had  permitted  self  to  be  crucified  in  their  renun 
ciation  of  all  possession  for  self  should  become  the  per 
fect  stewards  of  the  Father's  abundance  to  be  dealt  out 
according  to  what  was  right.  For  they  could  no  longer 
use  it  in  any  other  way. 

When  one  gets  self  so  thoroughly  crucified  regarding 
the  things  of  the  visible  that  he  takes  no  account  of 
what  is  given  or  refused  him,  or  what  is  given  out,  but 
only  the  good  of  its  recipient,  self  has  been  so  com 
pletely  renounced  that  from  the  invisible  of  God's 


THE  INFINITE,  IN  TRINITY  AND  UNITY      97 

world  all  things  perfect  come  to  him  as  they  are  coming 
to  the  Father.  But  he  shall  not  minister  the  things  thus 
received,  to  others,  as  if  he  had  authority.  They  shall 
receive  of  him  as  from  one  whose  will  or  wish  they 
love.  His  ministry  is  in  a  sphere  where  the  finest  laws 
of  the  Spirit  govern,  and  if  authority  is  either  felt  or 
manifested,  the  perfection  of  receiving  abundantly  and 
of  its  ministry  is  destroyed,  and  its  increasing  useful 
ness  retarded.  For  unity  of  will  and  not  the  govern 
ment  of  rule  envelops  the  Father's  life.  This  is  the 
ideal  of  Christ's  injunction. 

"Your  heavenly  Father  knoweth  ye  have  need  of  all 
these  things.  But  seek  ye  first  the  kingdom  of  God, 
and  his  righteousness;  and  all  these  things  shall  be 
added  unto  you.  Take  therefore  no  thought  for  the 
morrow;  for  the  morrow  shall  take  thought  for  the 
things  of  itself.  Sufficient  unto  the  day  is  the  evil 
thereof." 

Each  person  in  whom  any  of  the  gifts  of  the  Spirit 
are  perfected  in  love  is,  in  that  peculiar  ministry,  called 
to  represent  the  Father's  unseen  life.  For  "every  good 
gift  and  every  perfect  gift  is  from  above,  and  cometh 
down  from  the  Father  of  lights,  with  whom  is  no  vari 
ableness,  neither  shadow  of  turning."  Jas.  1 :17.  And 
when  this  perfection  in  the  use  of  the  gift  is  reached 
they  shall  retain  it  after  the  manner  of  the  Father's 
unseen  life  here  noted.  That  is,  by  not  giving  indis 
criminately  upon  every  hand,  but  in  retirement,  know 
ing  that  none  can  come  unto  them  for  the  Father's  own 
blessing  except  the  Father  who  bestowed  the  gift  draw 
them.  Jno.  6 :44.  For  that  gift  is  not  salvation  which 
we  shall  publish  everywhere.  But  it  is  a  "pearl"  that 
is  not  to  be  "cast  before  swine,"  or  before  those  who 
do  not  appreciate  its  cost,  or  who  accept  it  as  their 


98       THE  INFINITE,  IN  TRINITY  AND  UNITY 

right,  as  a  common  thing.  But  each  shall  pay  the  price 
in  humility  of  so  coming  in  touch  with  the  Holy  Spirit 
that  He  will  lead  them  to  the  man  of  God. 

In  other  words,  it  is  the  privilege  of  one  who  has 
any  of  the  gifts  of  the  Spirit  to  perfect  their  use  so  as 
to  live  constantly  in  touch  with  God  in  their  sacred 
ministry.  He  then  does  not  go  around  offering  to 
"touch"  people  with  blessings  through  that  gift,  any 
more  than  the  Father  goes  about  offering  His  perfect 
gifts  to  all  who  will  have  them.  He  waits  for  them  to 
seek  Him.  So  shall  we  who  have  His  Presence  in  any 
particular  way  wait  for  those  to  find  us  whom  He 
sends. 

But  as  He  is  continually  blessing  all  persons,  the 
just  and  the  unjust  alike,  with  minor  blessings  through 
the  senses,  as  in  the  rain,  sunshine,  flowers,  birds, 
bees,  and  trees,  etc.,  so  we  shall  shower  minor  blessings 
upon  every  hand.  In  this  way  do  we  win  others  to  come 
to  us  for  the  perfect  gifts  just  as  the  Father  wins  them 
to  His  very  Presence  when  they  see  the  need  of  Him, 
through  revealing  Himself  first  through  nature.  Like 
a  coy  maiden  with  charming  manners  to  every  per 
son,  to  only  one  of  whom  she  gives  her  heart,  so  shall 
we  give  our  best  and  sweetest  to  everyone  through  the 
natural  senses,  but  to  only  those  led  of  the  Holy  Spirit 
as  suitors  of  the  Spirit's  ministry  may  we  offer  His 
gifts  from  heaven. 

No  doubt  God's  perfect  power  has  been  upon  earth, 
somewhere,  ever  since  Christ's  ascension.  All  it  re 
quired  to  be  manifest  was  that  individuals  in  need 
should  so  humble  themselves  as  to  be  led  by  the  Holy 
Spirit  to  the  ones  through  whom  they  could  touch  God. 
Most  sick  prsons  have  a  feeling  that  somewhere  upon 
earth  is  a  substance  to  heal  them  if  they  could  but  find 


THE  INFINITE,  IN  TRINITY  AND  UNITY      99 

it.  Is  not  this  "substance"  the  faith  of  God  in  some 
individual?  And  is  it  not  the  basis  of  the  "witness  of 
the  Spirit"  in  many,  that  they  shall  be  healed  by  God? 
They  pass  away  in  their  sickness  and  we  wonder  about 
it.  Their  witness  was  true.  All  they  lacked  was  such 
humbleness  of  spirit  that  they  could  be  led  by  the  Holy 
Spirit  to  the  ones  who  could  reach  God  in  perfection 
for  them.  The  Holy  Spirit  is  the  spirit  of  self-renun 
ciation,  and  few  are  sufficiently  free  of  self  as  to  be  led 
unerringly  by  Him. 

It  is  also  more  difficult  now  to  be  led  to  the  right 
"member"  of  Christ's  spiritual  Body  for  healing  than 
to  be  led  to  Christ  when  He  was  upon  earth.  For  they 
are  scattered.  Let  a  number  with  power  be  gathered 
"of  one  accord  in  one  place"  and  may  we  not  see  a  repe 
tition  of  the  scene  when  from  the  cities  about  Jerusa 
lem  the  sick  were  brought,  "and  they  were  healed, 
every  one  ?" 

A  failure  to  sacredly  guard  the  heavenly  treasure  of 
the  Spirit's  gifts  is  doubtless  the  reason  His  perfect 
manifestation  is  so  seldom  seen.  Instead,  as  soon  as 
one  has  power  or  knowledge  or  wisdom  direct  from 
heaven  he  usually  becomes  anxious  for  all  freely  to  re 
ceive  "his"  blessing.  He  thinks  he  is  unselfish  in  it, 
but  it  is  really  self  which  takes  delight  in  doing  it. 

In  contrast  with  this  is  retirement  of  Christ  from 
public  ministry,  until  He  was  thirty  years  of  age,  and 
after  that  such  seclusion  that  the  multitude  had  to  seek 
Him,  and  were  sometimes  forbidden  to  publish  His 
works.  It  is  the  spirit  of  Elisha  and  Elijah  who  lived 
in  retirement,  but  with  Heaven's  own  power  for  those 
who  sought  anxiously  enough  to  find  them.  Had 
Naaman  himself  entered  Elisha's  house  in  humility  he 
would  probably  have  been  healed  of  leprousy  at  once. 


100    THE  INFINITE,  IN  TRINITY  AND  UNITY 

There  was  "no  nation  or  kingdom"  where  Ahab  did  not 
seek  for  Elijah  before  the  Lord  led  him  to  him  for  a 
blessing.  So  there  are  none  whom  the  Lord  would  have 
find  us  for  Heaven's  perfect  ministry  but  whom  He  will 
lead  to  us  as  soon  as  they  are  ready  for  the  blessing. 
What  a  truth  we  overlook  in  our  zeal!  We  minister 
much  in  self,  but  little  in  Christ's  perfect  life. 

Behold,  even  today  "The  eyes  of  the  Lord  run  to  and 
fro  throughout  the  whole  earth,  to  shew  Himself  strong 
in  the  behalf  of  them  whose  heart  is  perfect  toward 
Him."  2  Chron.  16 :9.  When  we  know  the  Lord  gives 
us  a  gift  of  His  perfect  Spirit,  if  our  heart  is  "perfect 
toward  Him"  have  we  not  that  confidence  that  He  will 
search  out  the  earth  for  those  whom  He  wants  to  re 
ceive  our  ministry?  And  when  our  ministry  is  perfect 
to  all  who  are  thus  drawn  to  us  would  not  more  receive 
a  blessing  than  we  reach  by  publishing  our  work  of  the 
Lord,  when  but  a  per  cent  receive  Heaven's  touch  at 
our  hands  ? 

In  the  ministry  the  Lord  chooses  for  us,  if  we  would 
be  perfect  instruments  in  His  hands,  whether  as  indi 
viduals  or  groups  of  individuals,  we  shall  be  willing  to 
have  it  true  with  us  as  it  is  related  in  Eccl.  9:14,  15, 
"There  was  a  little  city,  and  few  men  within  it;  and 
there  came  a  great  king  against  it,  and  besieged  it,  and 
built  great  bulwarks  against  it;  now  there  was  found 
in  it  a  poor  wise  man,  and  he  by  his  wisdom  delivered 
the  city ;  yet  no  man  remembered  that  same  poor  man." 
As  we  notice  in  the  following  chapter  a  part  of  God's 
nature  is  to  joyfully  bear  a  lack  of  recognition  of  His 
perfect  work,  and  therefore  as  our  faith  of  God  be 
comes  perfected  we  receive  of  His  same  spirit. 

In  all  spiritual  things  we  have  much  to  learn.  We 
advertise  each  new  truth  with  lives  given  over  to  it  in 


THE  INFINITE,  IN  TWNVFX.  AND.  V>$WX    101 


a  zeal  as  though  we  had  reached  the  top.  But  no.  The 
mines  of  truth  containing  new  and  hidden  riches,  hold 
more  for  us  than  all  the  knowledge  God  has  revealed  to 
man  from  the  creation  until  now.  It  only  awaits  our 
ability  to  receive. 

Men  usually  shut  themselves  off  from  receiving  by 
themselves  becoming  the  promulgators  in  contention 
of  truths  received  direct  from  heaven.  They  found 
sects  upon  what  they  have  received  and  the  sect  pro 
ceeds  upon  much  the  same  plane,  mayhap,  for  centuries 
after  the  man  has  passed  away.  He  himself  pro 
gressed  in  still  greater  truths  very  little  beyond  his 
first  inspiration,  for  the  simple  reason  that  he  did  not 
hold  his  knowledge  as  a  sacred  gift  of  the  Father,  for 
only  those  who  sought  it.  Had  he  treasured  it,  free  of 
all  self  in  the  sense  of  a  previous  chapter,  God  would 
doubtless  have  continued  to  pour  His  deeper  truths 
upon  him  as  wonderfully  as  at  the  first. 

Here  and  there  are  men  who  die  in  disappointment 
because  no  one  receives  the  truths  they  know  are  from 
heaven.  The  generation  following  immortalizes  them 
for  the  limited  truths  they  had  disclosed,  but  which 
were  not  discerned  while  their  authors  lived.  Had  they 
continued  writing,  or  revealing  freely  to  those  who 
sought  them,  content  with  only  the  reward  of  the 
heavenly  Unseen,  what  joy  might  have  been  theirs  and 
what  volumes  of  truth  they  might  have  left  upon  rec 
ord  for  generations  which  should  receive  it!  It  is  the 
way  of  the  unseen  life  in  the  Father. 

After  all,  the  failure  of  being  able  to  impart  truths 
from  the  Father  so  that  hungry  hearts  receive  them 
comes  from  a  lack  of  the  Father's  perfect  love  in  their 
ministry.  The  hearers  are  afraid  of  the  new.  But 
"pefect  love  casteth  out  fear."  It  reaches  where  rea- 


102     THE  INFINITE,  IN  TRINITY  AND  UNITY 

son,  philosophy,  or  speech  fails  to  enter.  It  bears  pa 
tiently  and  does  not  criticise  hearts  which  are  hard.  It 
simplifies  in  manifold  illustrations  as  the  Father  sim 
plifies  Himself  in  all  His  creation,  illustrating  His  love 
for  us.  It  renounces  self  so  completely  that  who  that 
loves  God  can  fear,  or  fail  to  see  at  last? 

The  perfect  spiritual  organization  of  God's  power  in 
the  church  in  the  Holy  Ghost  dispensation  will  be  rep 
resented  by  some  in  visible  authority,  in  the  Holy 
Ghost.  By  others  with  only  invisible  authority  over 
devils,  diseases,  etc.,  in  the  name  of  Christ.  And  by 
others  still  without  authority  as  such  over  devils,  etc., 
but  in  the  name  of  Christ  in  the  Father  they  will  have 
melting  love  which  consumes  the  adversary  and  sees 
all  things  perfect,  bearing  the  appearance  of  imper 
fection  in  a  faith  which  "worketh  by  love"  and  over 
comes  the  world. 

This  may  often  be  done  through  an  understanding 
heart  perceiving  how  the  oppression  of  the  evil  spirit 
may  be  converted  into  a  blessing  of  the  Lord  by  coming 
into  line  with  His  spiritual  laws.  There  is  no  devil 
which  refuses  to  be  driven  out  at  a  command  in  the 
name  of  Christ,  but  that  may  be  consumed  in  this  way. 
It  depends  upon  the  perception  that  is  given  one  in  the 
life  of  the  Father  through  His  own  deep  love. 

Thus  may  we  see  the  unity  of  the  Holy  Ghost,  the 
Son,  and  the  Father  as  one  Almighty  God  Manifest. 

Our  life  may  change  as  we  progress  from  living  the 
life  of  Christ  in  the  Seen  to  the  Father's  life  in  the 
Unseen,  representing  them  distinctly  or  combined  in 
our  ministry  to  others.  And  there  is  this  fact  always 
with  us,  that  the  really  eternal  is  the  Unseen  by  natural 
sight.  For  it  is  found  in  the  secrets  of  the  heart,  with 
self  wholly  eliminated  in  oneness  with  the  Father,  who 


>     THE  INFINITE,  IN  TRINITY  AND  UNITY    103 

in  Christ,  eliminated  Self  for  oneness  with  us.  And  in 
the  life  which  is  seen  in  the  natural  we  have  our  re 
ward.  But  if  we  regard  it  and  delight  in  it  the  life  of 
Christ  in  us  is  that  much  fettered  or  replaced.  For 
even  in  His  visible  ministry  His  delight  was  in  fellow 
ship  with  the  Father  in  the  Unseen  and  in  fellowship 
with  the  spirits  of  men  and  women,  as  noted  in  chapter 
seven. 

We  err  when  we  try  to  have  a  part  of  our  delight  in 
the  things  which  appear  and  a  part  in  the  Unseen. 
That  is,  when  we  anticipate  eternal  reward  whatever 
in  it.  For  it  is  not  so.  The  Seen  and  the  Unseen  do 
not  mix  for  eternity.  Hence  Christ  says,  "take  heed 
that  ye  do  not  your  alms  before  men,  to  be  seen  of 
them :  otherwise  ye  have  no  reward  of  your  Father  in 
heaven."  Matt.  6:1.  And  even  if  it  is  not  in  order  to 
be  "seen  of  men"  but  that  we  ourselves  may  see  our 
pleasure  in  it,  there  is  no  eternal  reward.  Therefore 
Christ  further  says,  "But  when  thou  doest  alms,  let  not 
thy  left  hand  know  what  thy  right  hand  doeth :  that 
thine  alms  may  be  in  secret  (even  from  self)  :  and  thy 
Father  which  seeth  in  secret  Himself  shall  reward  thee 
openly."  Ver.  3,4. 

Two  things  will  no  doubt  surprise  most  of  us  when 
we  reach  heaven.  The  first  is  the  unspeakable  glory  of 
salvation  in  the  life  we  receive  as  a  free  gift  upon  our 
belief  in  God  through  His  beloved  Son.  The  reward 
will  seem  out  of  all  proportion  to  the  little  act  of  be 
lieving.  The  other  surprise  will  be  to  observe  how 
slight  a  growth  that  life  made  after  we  had  received  it, 
through  all  the  deeds  we  wrought  while  in  the  body. 
This  growth  will  have  been  in  proportion  to  the  life  we 
lived  in  the  Unseen  and  with  no  thought  of  self  in  any 
form. 


104     THE  INFINITE,  IN  TRINITY  AND  UNITY 

But  let  no  one  misunderstand  concerning  this.  This 
purely  unseen  life,  free  of  self,  is  not  a  life  void  of 
pleasure.  It  is  the  very  opposite.  It  is  all  pleasure  and 
nothing  else.  It  is  so  very  rare  that  comparatively  few 
get  more  than  glimpses  of  it.  These  brief  glimpses 
have  such  power  that  they  flood  with  a  pleasure  not 
understood,  many  of  our  acts  for  self  and  in  the  Seen, 
so  that  we  fail  to  locate  the  source  of  the  pleasure.  Let 
us  once  know  its  secrets  and  learn  to  live  the  life  more 
and  more  perfectly  if  we  would  dwell  in  the  nearest 
possible  border  land  of  heaven  while  we  are  upon  earth. 
And  while  we  are  growing  into  it  there  is  no  sin  in  the 
enjoyment  of  things  that  are  fleeting,  unless  we  make 
sin  of  it.  Let  no  vain  hope  delude  us  into  thinking 
we  are  building  for  eternity  in  the  things  that  are  seen 
or  in  which  self  enters. 

The  Father's  life  in  the  Unseen  may  be  best  illus 
trated  in  its  joy  by  the  abandonment  of  self  in  a  little 
child  in  his  day  dreams  of  a  world  peculiarly  his  own. 
But  it  is  more  than  for  many  days.  It  is  for  eternity. 
And  it  is  real,  in  divine  intelligence  that  knows  no  un 
certainty.  The  happiness  in  blessing  others  when  self 
is  wholly  eliminated  is  a  breadth  of  life  whose  sweep  is 
beyond  the  greatest  earthly  life  as  the  unseen  world  is 
greater  than  the  seen.  And  as  we  enter  more  and  more 
into  that  life  more  and  more  abundantly  will  the  Father 
entrust  us  with  the  means  of  blessing  others.  In  heaven 
all  that  He  has  will  be  at  our  command  because  all  of 
self  has  been  left  behind.  It  will  be  so  in  proportion 
here. 

That  is,  in  proportion  to  the  crucifixion  and  elimina 
tion  of  self  will  we  be  given  freely  of  His  stores  to  bless 
others.  His  stores  of  wisdom,  of  knowledge  of  mira 
cles,  of  health,  of  peace,  of  seeing  into  the  future,  of 


THE  INFINITE,  IN  TRINITY  AND  UNITY    105 

herds  and  flocks,  of  silver  and  gold,  of  tenderness 
and  love,  of  comfort  and  protection.  All  of  these  are 
wrapped  up  in  His  store  of  freedom  of  Self  which  the 
Father  has  in  His  life  in  the  Unseen. 


CHAPTER  VI. 

"AND  THEY  SHALL  SEE  HlS  FACE." 

When  we  are  taught  that  Christ  sees  us  perfect,  with 
out  rebellion,  as  we  reach  out  for  Him,  we  may  wonder 
why  it  is  that  we  are  in  bondage  to  the  flesh  which  holds 
our  redeemed  life  from  appearing  perfect.  Why,  if  all 
things  have  been  redeemed  by  Him  so  that  the  scrip 
ture  says,  "Thou  hast  put  all  things  in  subjection  under 
His  feet.  For  in  that  He  hath  put  all  in  subjection 
under  him,  He  left  nothing  that  is  not  put  under  him," 
(Heb.  2:8),  does  the  same  scripture  continue,  "But  now 
we  see  not  yet  all  things  put  under  Him?"  That  is,  if 
we  are  indeed  made  free  in  Christ,  and  all  creation  is 
subject  to  Him,  why  does  it  appear  otherwise? 

Here  again  is  the  difference  between  the  Seen  and 
the  Unseen,  as  represented  by  the  distinction  we  first 
noted  between  the  Father's  unseen  life  in  secret  and  its 
manifestation  to  the  sight  through  Christ.  But  so  per 
fect  a  work  was  done  in  Christ  in  the  sight  and  hearing 
of  men  that  our  eyes  are  content  to  remain  upon  the 
Seen. 

There  was  heaped  upon  him  all  the  suffering  men 
knew  how  to  inflict.  All  the  torture  of  mind  they  could 
bring  to  bear.  All  the  stripes  the  law  would  permit. 
All  the  wearniness  the  flesh  could  stand.  All  the  deser 
tion  friends  and  foes  might  give  Him.  All  the  disgrace 
of  name  and  of  character  they  could  charge  Him  with. 
A  death  as  ignominious  as  could  be  invented.  A  tomb 
sealed  with  the  strongest  bands  of  earth.  And  He 
triumphed  over  them  all  in  love  and  kindness  and 
freedom  that  was  perfect. 


THE  INFINITE,  IN  TRINITY  AND  UNITY    107 

Men  saw  this  and  therefore  they  knew.  It  could  not 
be  gainsaid.  The  atonement  was  perfect,  judged  from 
all  human  standards.  There  was  nothing  lacking.  And 
we  are  assured  that  there  is  the  same  freedom  in  the 
flesh  for  us  that  He  entered.  More  than  that,  that  we 
need  not  bear  what  He  bore,  for  He  has  done  it  for  us. 

Then  why  do  we  not  receive  it?  Why  have  we  not 
the  freedom  we  see  in  Him  after  His  resurrection? 
Why  are  we  bound  by  walls  and  gravity  and  circum 
stances? 

Because  our  eyes  are  so  much  upon  the  Seen.  So 
much  upon  the  Christ  men  saw  and  heard,  and  too  little 
upon  the  Christ  in  the  Unseen,  in  the  Father.  What 
we  have  seen  through  the  witnesses  of  His  life  upon 
earth  is  the  greatest  thing  we  now  know.  The  life  with 
the  Father  is  far,  far  greater,  as  the  Unseen  is  greater 
than  the  Seen.  We  have  not  known  the  unseen  Father 
except  as  we  have  seen  Him  through  the  seen  Christ. 
That  at  best  is  looking  "through  a  glass  darkly,"  be 
cause  the  unseen  Father  is  millions  and  millions  of 
times  greater  in  every  way  than  we  have  seen  Him  in 
Christ.  His  suffering  for  our  salvation  was  greater, 
His  humility  humbler,  His  sorrow  deeper,  His  triumph 
more  victorious,  and  His  joy  in  seeing  to  the  end  in 
faith  is  larger. 

Be  it  known  therefore,  that  until  the  time  when  God 
shall  be  "all  and  in  all"  in  His  perfect  unity,  the  Father 
is  bearing  all  the  imperfections  which  appear  in  His 
children.  He  is  not  going  to  perfect  them,  "For  by  one 
offering  He  hath  perfected  forever  them  that  are  sanc 
tified."  Heb.  10 :14.  But  so  long  as  He  does  not  make 
them  appear  perfect  He  bears  the  blame  of  the  imper 
fect  appearances  Himself.  He  bears  the  contradictions 
of  what  He  declares  true.  In  the  course  of  time  He  will 


108     THE  INFINITE,  IN  TRINITY  AND  UNITY 

prove  the  truth  of  His  words,  when  He  manifests  Him 
self  so  that  nothing  which  opposes  Him,  nor  mars  the 
perfection  of  appearances,  shall  exist. 

Then  if,  in  the  appearance  of  imperfection  all  about 
us,  notwithstanding  the  perfect  atonement,  we  see  the 
Father  bearing  these  in  His  own  Self  we  also  see  Christ 
in  the  Father  bearing  them  with  Him.  And  we  there 
fore  behold  a  Savior  who  has  borne  the  sins  of  the 
world  upon  the  cross,  but  has  not  thereby  borne  them 
into  oblivion,  so  that  no  results  are  seen  of  the  sins. 
It  is  a  Christ  who  has  indeed  borne  our  guilt  until  we 
are  absolutely  free  through  accepting  His  suffering  for 
us.  But  He  has  borne  the  result  of  the  sins  of  the 
world  into  the  bosom  of  the  Father.  And  He  with  the 
Father  is  bearing  the  imperfections  which  appear,  in 
Himself,  until  His  glorious  unity  shall  at  last  appear. 

Was  not  all  of  this  typified  in  the  "scapegoat"  of  Lev. 
16:15,  bearing  the  sins  of  Israel  "unto  a  land  not  in 
habited,"  or  of  "separation"?  And  so  in  the  atone 
ment  Christ  has  separated  our  sins  from  us  so  that 
as  such  they  do  not  inhabit  the  life  born  in  us  from 
heaven.  Indeed  this  new  life  "can  not  sin,  because  he 
is  born  of  God."  1  Jno.  3 :9.  And  yet  the  old  flesh  in 
which  it  dwells  still  has  sin  until  wholly  crucified,  hence 
we  are  told,  "If  we  say  that  we  have  no  sin,  we  deceive 
ourselves,  and  the  truth  is  not  in  us."  1  Jno.  1 :8.  And 
until  self  is  wholly  crucified  and  God's  perfect  work 
appears  in  every  deed  of  the  body,  as  it  shall  in  the  end, 
Christ  is  bearing  our  imperfections  in  the  Father's 
bosom. 

Now  is  not  this  a  greater  Savior  than  one  who  would 
suffer  for  us  a  few  years  in  the  flesh,  denying  Himself 
for  us,  after  which  it  is  all  ended  and  every  one  sees 
us  perfect,  and  forthwith  gives  God  praise  and  glory? 


THE  INFINITE,  IN  TRINITY  AND  UNITY    109 

Is  not  Christ  greater  in  humility  because,  for  our  sakes, 
He  is  willing  to  bear  the  appearance  of  our  imperfec 
tions,  and  bear  the  reproach  of  the  world  who  look 
upon  us  and  laugh  at  the  thought  of  a  perfect  work  be 
ing  wrought  in  us  ?  And  all  of  the  time  He  knows  it  is 
just  as  He  says,  our  redemption  is  "finished."  We  are 
perfect  in  Him. 

He  knows  it  and  asserts  it  before  men  and  angels 
and  devils.  But  few  others  know  it.  The  world  dis 
putes  it.  Few  saints  believe  it  in  the  way  He  sees  us. 
We  say  little  about  it  lest  we  be  misunderstood  or  it 
should  lead  to  boasting.  So  it  is  really  the  Father  who 
bears  the  thrusts  at  our  imperfections  appearing. 
Would  He  do  this  with  joy  unless  He  loves  us  very 
much  ?  And  would  He  permit  His  work  in  us  to  be  left 
in  a  way  that  through  ages  and  ages  He  must  bear  the 
taunts  hurled  against  His  children  because  of  their  im 
perfect  appearing  lives,  unless  something  greater  is  to 
be  worked  out  through  His  plan? 

Aye,  there  is  a  greater  life  in  the  end,  for  us,  because 
of  this  very  waiting.  We  see  gleams  of  the  greater 
from  time  to  time,  but  only  gleams.  Every  trial  we 
bear  and  imperfection  we  overcome  permits  us  to  so 
view  the  greater  that  we  are  glad  the  weakness  was 
there  that  we  might  overcome.  There  is  a  glory  and 
strength  we  experience  which  we  know  we  should  not 
have  had  but  for  the  overcoming.  And  we  know  that 
we  could  not  have  had  the  overcoming  without  the  ex 
istence  of  the  weakness  to  overcome. 

And  yet  we  do  not  overcome  for  the  sake  of  over 
coming.  Nor  is  it  greatness  for  the  sake  of  greatness 
that  this  is  God's  plan.  It  is  not  that  He  shall  be  glori 
fied  for  the  sake  of  glory,  which  would  bring  His  Self 
into  His  creation  in  a  way  that  would  be  inconsistent 


110     TEE  INFINITE,  IN  TRINITY  AND  UNITY 

with  Him.  But  He  has  something  beautiful  and  defi 
nite  for  us  which  we  should  miss  if  it  were  not  for  our 
individual  overcoming  after  we  have  been  redeemed. 

For  truly  it  is  the  overcoming  of  self  while  we  are 
in  this  life,  which  overcoming  individualizes  us  when 
we  enter  heaven.  Without  it  we  should  be  exactly  alike 
there,  because  we  are  all  born  of  the  same  Spirit.  It  is 
as  we  overcome  one  way  and  another,  in  the  crucifixion 
of  self,  that  we  shall  possess  distinct  individuality 
there. 

This  is  illustrated  in  natural  life,  in  the  instance  of 
the  incubation  of  an  egg.  Every  egg  which  is  fertile 
may  be  known  by  the  life  germ  floating  in  the  albumen. 
In  a  hundred  eggs  it  is  almost  or  quite  impossible  to 
distinguish  between  this  germ  in  each.  None  of  them 
possess  distinct  individuality.  They  all  appear  alike, 
as  the  same  life  floating  each  in  its  own  individual 
sphere. 

At  that  time  how  illustrative  of  the  first  expression 
of  spiritual  life  in  every  soul  newly  born  of  God,  or  of 
their  testimony  upon  receipt  of  the  baptism  in  the 
Holy  Ghost!  How  nearly  alike  except  for  the  fleshly 
channel  of  their  expression.  And  as  they  shout  and 
leap  and  sing  and  pray  with  great  emotion  the  one  who 
does  not  understand  thinks  it  is  all  of  the  flesh.  But 
no !  Not  all !  It  is  but  the  germ  of  divine  life  floating 
about  in  the  albumen  of  the  human  egg,  sensitive  to 
every  sense  of  the  flesh.  And  if  all  were  taken  to 
heaven  at  this  early  stage  they  would  be  so  nearly  alike 
one  could  hardly  distinguish  one  from  another  there. 
The  life  of  each  is  perfect  when  freed  from  the  flesh,  as 
it  then  would  be. 

But  God  does  not  want  us  to  be  altogether  alike  there. 
No  two  things  in  creation  are  precisely  alike  in  all 


THE  INFINITE,  IN  TRINITY  AND  UNITY    111 

ways,  and  heaven  is  not  to  be  robbed  of  variety  or  free 
of  individuality.  Therefore  God  usually  permits  His 
children  to  live  awhile  in  the  flesh  before  entering 
heaven.  This  gives  them  an  opportunity  to  grow  into 
individualities  distinct  from  one  another.  And  they 
grow  by  overcoming  self.  Self  is  the  albumen  of  the 
egg  which  is  gradually  consumed  by  the  life  germ,  un 
der  incubation.  The  Holy  Spirit  hovers  over  each  child 
of  God  to  nurture  the  life  born  from  heaven,  as  a  hen 
covers  the  egg  with  her  wings.  Accordingly  as  self  is 
renounced,  crucified,  and  quickened  into  the  spiritual 
life  does  our  individuality  form  now  for  a  life  in 
heaven.  And  when  self  is  consumed  entirely  do  we 
emerge  into  the  heavenly  world  as  the  chick  emerges 
from  the  shell  enclosing  it. 

Right  here  we  may  wonder  what  shall  be  our  condi 
tion  if  we  are  taken  to  heaven  before  self  is  consumed. 
What  shall  we  lack  because  of  it?  We  shall  lack  noth 
ing  in  perfection.  We  shall  lack  only  in  the  greater 
distinction  of  our  personality  there,  and  our  ministry 
shall  be  limited  accordingly.  True  to  the  natural  illus 
tration,  we  shall  appear  as  "one  born  out  of  due  time." 
That  is,  as  a  premature  birth.  We  are  perfect,  but  it  is 
only  the  hand  of  God  which  can  release  the  heavenly 
from  the  self  which  was  not  consumed,  and  keep  it 
alive.  That  we  can  not  all  bear  crucifixion  and  elimi 
nation  of  self  completely  while  in  the  flesh  is  typified 
by  Christ  Himself  whom  Paul  beheld  as  "one  born  out 
of  due  time."  1  Cor.  15 :8.  He  appeared  to  Paul  as  an 
"abortive"  (see  margin)  because  He  did  not  manifest 
in  full  the  largeness  of  the  redemption.  It  was  the  seen 
Christ  who  could  not  manifest  the  perfection  of  the 
unseen  Father.  And  He  will  appear,  even  in  the  Spirit, 
as  an  abortive  until  His  perfect  work  is  "all  and  in  all" 


112    THE  INFINITE,  IN  TRINITY  AND  UNITY 

in  God.  Likewise  our  perfect  birth  shall  not  appear 
unto  men  until  self  is  overcome  in  every  way. 

We  see  then,  that  Christ  is  more  than  a  conqueror  for 
us.  He  is  also  a  kind,  tender  Father  to  permit  the  ap 
pearance  of  imperfection  in  we  who  are  perfect,  that 
by  overcoming  we  work  to  ourselves  an  inheritance  that 
fadeth  not  away.  And  He  is  loving  and  considerate 
and  humble  beyond  measure  to  bear  the  blame  of  our 
weakness  in  meekness  and  long-suffering,  before  gen 
eration  after  generation  of  His  creatures  who  do  not 
know  how  it  is.  None  know  sufficiently  to  love  Him 
for  it  as  they  shall  by  and  by. 

And  because  Christ  is  bearing  our  imperfections  and 
the  imperfections  appearing  in  the  world,  in  the 
Father,  the  glory  of  the  Father  has  never  been  seen  by 
men.  It  is  so  great  no  human  being  can  behold  it  with 
out  being  consumed  by  His  presence.  So  great  we  can 
not  see  it  through  the  Spirit  dwelling  in  imperfect  flesh. 
His  glory  shall  never  appear  until  the  imperfections 
He  is  bearing  in  Himself  are  consumed.  These  are  the 
imperfections  in  our  flesh,  and  the  imperfections  of  the 
world  until  it  becomes  reconciled  to  Him.  These  form 
a  cloud  to  screen  Him  in  the  meantime.  We  shall  see 
it  all  then.  But  it  is  after  the  world  shall  have  become 
crucified  unto  Him  in  the  destruction  of  all  opposition 
to  His  will. 

This  was  typified  in  the  life  of  Christ's  suffering  upon 
earth.  He  was  bearing  our  sins  or  imperfections  in 
His  own  body,  hence  none  saw  His  glory,  except  the 
three  who  were  permitted  to  glimpse  it  upon  the  Mount 
of  Transfiguration.  The  sins  He  bore  clouded  His  glory 
so  that  there  was  in  Him  "no  beauty  that  we  should 
desire  Him."  But  after  the  crucifixion  of  His  flesh  it 
was  different.  Then  they  who  had  thought  He  was  but 


THE  INFINITE,  IN  TRINITY  AND  UNITY    113 

a  man  because  of  the  flesh  in  which  He  dwelt  saw  that 
He  was  the  very  Son  of  God.  And  the  Holy  Spirit  of 
God  consumed  all  their  human  antagonism  so  that  they 
cried  out,  "men  and  brethren,  what  shall  we  do?" 

So  there  are  many  now  who  do  not  perceive  the  glory 
of  the  Father  which  shall  appear  at  the  end  of  this 
world  which  He  has  purchased  unto  Himself  through 
Christ,  as  His  own  possession.  Eph.  1:14.  They  do 
not  see  the  most  glorious  Father  back  of  all  which  ap 
pears.  They  grumble,  murmur,  find  fault,  criticise,  and 
condemn  among  each  other  or  concerning  the  things  of 
the  world.  They  do  not  see  that  all  of  this,  without 
exception,  is  really  against  the  blessed  Father  instead 
of  culminating  with  the  thing  in  mind.  See  Ex.  16 :8. 

They  do  not  realize  that  even  when  they  have  been 
forgiven  for  "Christ's  sake,"  who  bore  them  upon  the 
cross,  and  therefore  removes  their  guilt,  that  the  ugli 
ness  appearing  in  the  wrong  deed  is  now  borne  by  the 
Father.  And  that  when  the  finger  of  scorn  is  pointed 
at  them  with  the  accusation,  "a  pretty  fellow  you  are," 
that  the  Father,  who  has  purchased  our  perfection,  is 
bearing  the  blame  in  His  own  bosom.  Many,  many,  not 
realizing  this,  lightly  do  wrong  and  repent  again  and 
again,  rejoicing  each  time  in  the  freedom  of  soul  be 
cause  Christ  bore  their  sins.  They  fail  to  see  that 
Christ  only  bore  the  guilt  of  their  sin  into  oblivion  so 
that  they  are  again  one  with  God.  And  that  some  one 
bears  the  contempt  of  the  evil  deed  done,  which  lingers 
in  the  mind  of  many  who  see  and  blame.  They  may 
blame  Satan  for  it,  but  after  all  the  Father  permits 
Satan  to  buffet  them.  Therefore  until  Satan  is  de 
stroyed  and  God  is  "all  and  in  all"  the  Father  bears  the 
blame  of  sin  in  His  own  loving,  tender  heart. 

So,  while  we  are  free  in  soul  from  all  guilt  of  sin, 


114     THE  INFINITE,  IN  TRINITY  AND  UNITY 

the  bondage  which  appears  in  our  flesh  because  we 
doubt  and  are  unfaithful,  the  Father  bears  within  Him 
self.  He  bears  our  weakness  through  the  flesh  until 
He  shall  really  manifest  the  freedom  we  are  permitted 
to  accept  by  faith.  And  we  know  He  bears  it  with  joy 
because  of  the  glory  He  sees  in  the  end  of  our  warfare. 

There  is  therefore  a  life  of  God  in  the  Unseen,  with 
Christ  in  the  Father,  which  the  majority  of  Christians 
ignore,  set  aside,  and  trample  upon  without  thought. 
At  one  time  they  are  exalting  the  Christ  who  lived  and 
suffered  upon  earth,  because  He  faultlessly  paid  every 
debt  which  could  be  charged  against  them.  Then,  as 
they  yield  to  murmurings  and  faultfindings,  they  are 
buffetting,  spitting  upon,  mocking,  and  slaying  the 
Father  whose  suffering  and  tenderness  of  heart  was 
but  faintly  shadowed  in  the  suffering  and  yearning  of 
Christ  in  the  flesh.  He  can  bear  it,  but  they  can  not 
afford  to  do  it. 

It  is  such  a  life  in  the  Father  that  they  are  called 
upon  to  live  who  have  crucified  the  flesh  until  they  know 
the  Father  as  a  person  of  the  trinity.  They  are  then 
conscious  of  God's  unity  in  them,  albeit  that  unity  has 
not  yet  appeared.  When  His  unity  manifests  itself  in 
them  then  shall  their  lives  appear  perfect  and  His  per 
fect  power  shall  manifest  itself.  It  is  no  wonder  they 
shall  be  misunderstood  by  the  church  at  large  who  do 
not  know  the  Father's  life.  If  they  were  humble  in 
deed  and  appearance  in  the  ministry  of  Christ  they 
must  be  humble  in  very  spirit  in  the  Father's  ministry. 

So  humble  that  they  shall  not  fault  any,  but  shall  be 
come  sin  (2  Cor.  5 :21)  for  all  who  have  not  learned  to 
love  God  with  all  their  "heart,  soul,  and  might,"  so  that 
they  can  continually  present  to  God  "every  man  perfect 
in  Christ  Jesus."  Col.  1:28.  They  must  be  willing, 


THE  INFINITE,  IN  TRINITY  AND  UNITY    115 

like  the  Father,  to  be  set  aside  in  their  unseen  ministry, 
and  to  be  ignored  and  avoided  by  many  who  know 
Christ,  but  not  in  the  secret  of  the  Father.  To  hide 
with  Him  from  prominence  and  applause  while  they 
uphold  all  who  minister  in  the  name  of  Christ.  Their 
only  reward  may  be  the  greater  sweetness  of  the 
Father's  fellowship  and  unseen  power. 

In  the  Father's  life  self  must  be  overcome  not  only  in 
the  humility  of  bearing  the  imperfections  of  others  in 
faith,  but  natural  prejudices  must  be  removed  in  fact 
and  entirely  as  we  progress.  We  shall  see  each  of  His 
children  as  perfect  as  we  see  Him,  and  love  them  as  we 
do  Him.  This  is  indeed  the  application  for  us  to  make 
of  the  "inasmuch"  of  Matt.  25 :45. 

For  truly  the  imperfections  we  see  in  them  we  should 
see  in  our  blessed  Father  Himself,  could  we  look  now 
with  our  brightest  possible  vision  into  the  Unseen,  as 
He  is  bearing  these  same  imperfections  in  Himself.  He 
is  now  clothed  with  them,  as  it  were.  They  form  a 
cloud  or  veil  to  screen  His  beauty  from  us.  Therefore 
if  we  would  behold  His  glory  now  we  shall  behold  it  in 
faith  through  the  very  imperfections  of  His  redeemed 
ones,  which  imperfections  form  His  garments.  If  we 
would  now  touch  "the  hem  of  His  garment"  we  must  do 
so  by  touching  them  in  whose  imperfections  He  is  now 
pleased  to  clothe  Himself  as  He  bears  them.  It  can  not 
be  otherwise. 

That  is  to  say,  we  have  a  mistaken  idea  of  God  when 
we  try  to  brush  away  the  imperfections  we  see  in  oth 
ers  in  order  to  see  His  beauty.  It  is  not  seen  in  that 
way.  It  is  not  when  we  go  into  the  woods  and  ideal 
places  that  we  get  a  better  vision  of  Him.  We  then 
get  a  different  vision,  that  is  all.  For  it  hath  pleased 
Him  to  clothe  Himself  for  a  time  in  the  imperfections 


116     THE  INFINITE,  IN  TRINITY  AND  UNITY 

appearing  about  us,  notwithstanding  what  they  are. 
When  we  run  from  them  we  do  Him  wrong.  We  are 
but  trying  to  remove  His  clothing,  in  asserting  our 
tastes. 

Because  we  get  quiet  and  see  Him  in  a  way,  we  im 
agine  we  have  done  it.  But  we  have  not.  His  garments 
are  there  just  the  same.  We  have  really  missed  a  bless 
ing  we  should  have  received  had  we  seen  Him  in  the 
clothes  of  His  own  choice.  By  seeking  to  remove  them 
our  hand  darkens  their  fabric.  Because  we  are  earnest 
we  receive  a  blessing  and  we  think  we  have  seen  Him 
"face  to  face,"  as  Jacob  thought,  at  Peniel.  But  we 
have  not.  The  clothing  of  the  imperfections  He  is 
bearing  is  still  there. 

Even  though  "the  Lord  spake  unto  Moses  face  to 
face,  as  a  man  speaketh  unto  his  friend,"  (Ex.  33:11) 
Moses  did  not  see  His  glory.  When  he  asked  to  see  it 
the  Lord  answered,  "Thou  canst  not  see  my  face:  for 
there  shall  no  man  see  me  and  live."  "I  will  put  thee  in 
a  clif  t  of  the  rock,  and  will  cover  thee  with  my  hand  as 
I  pass  by.  And  I  will  take  away  mine  hand,  and  thou 
shalt  see  my  back  parts ;  but  my  face  shall  not  be  seen." 
Ex.  33:18,  20,  22,  23. 

This  is  a  beautiful  type  of  how  He  appears  to  us. 
The  world  in  which  we  live  is  the  "rock"  from  whence 
we  view  the  Lord  in  the  place  "clift"  for  us  by  Him. 
The  imperfections  appearing  as  He  "passes  by"  unto 
its  perfect  end  are  His  "hands"  hiding  His  glory  from 
our  view.  And  His  "hands"  are  not  inspiring  because 
they  are  not  pleasing.  If  we  recognized  them  as  His 
they  would  be  more  pleasing,  because  we  love  Him.  But 
we  shrink  from  them,  then  wonder  why  our  happiness 
is  not  perfect. 

But  often  when,  like  Moses,  we  are  eager  to  see  Him, 


THE  INFINITE,  IN  TRINITY  AND  UNITY    117 

not  having  recognized  His  hands  covering  Him  right 
by  our  side,  He  graciously  discloses  to  us  His  "back 
parts."  That  is,  He  shows  us  enough  of  His  glory  to 
inspire  us  to  follow  on.  That,  and  seeing  His  "hand" 
in  the  things  about  us,  is  the  only  way  we  can  see  the 
Father  now.  Only  when  the  things  which  appear  are 
perfected,  and  the  dross  all  consumed  as  clothing  that 
veils  His  glory  from  us,  shall  we  be  really  able  to  "see 
His  face."  Rev.  22:4.  Then  we  may  "see  Him  as  He 
is,"  because  "we  shall  be  like  Him."  1  Jno.  3 :2.  That 
is,  the  imperfections  now  appearing  in  us  and  the  world 
shall  be  removed  and  His  own  blessed  unity  shall  ap 
pear  in  us  all.  In  the  meantime  "now  we  see  through 
a  glass  darkly;  but  then  face  to  face:  now  I  know  in 
part;  but  then  shall  I  know  even  as  also  I  am  known." 
1  Cor.  13:12. 

Therefore  if  we  would  see  God  in  the  simplest  and 
closest  way  He  chooses  to  appear  to  us  we  shall  not  run 
away  from  our  surroundings  and  seek  Him  in  our  ideal 
of  men  and  things.  Instead,  we  shall  let  Him  choose 
His  appearance,  and  in  all  that  is  at  hand  we  shall  keep 
in  mind  our  ideal  and  see  it  by  faith  in  them.  Our  ideal 
of  heaven  and  our  ideal  of  God.  For  God  has  put  the 
ideal  in  us  and  if  that  appears  to  us  which  seems  to 
come  short  of  it  we  are  not  in  a  corner  of  the  world 
He  has  forsaken.  We  are  only  beholding  the  drapery 
which  He  has  thrown  over  Himself  and  His  heaven  to 
screen  His  glory  from  us  until  we  are  able  to  behold  it 
and  live. 

Shall  we,  then,  complain  or  fret  or  pine  because  our 
ideal  is  slow  in  appearing,  as  men  count  slowness? 
Shall  we  not,  rather,  love  Him  the  more  who  is  our 
ideal  but  who  permits  His  own  beauty  to  be  obscured 
by  clothing  Himself  in  all  that  we  see  in  the  meantime, 


118     THE  INFINITE,  IN  TRINITY  AND  UNITY 

that  is  vile  and  mean  in  bondage,  or  which  appears  not 
right  to  the  natural  senses  ?  Was  there  ever  self-efface 
ment  such  as  our  blessed  Father  shows  in  all  of  this? 
And  shall  we  not  love  everything  the  Father's  tender 
hand  permits  to  come  before  us,  because  of  His  love 
for  us? 

But  what  if  our  ideal  is  not  Heaven's  highest?  It 
will  be  so,  time  after  time,  in  our  bondage  in  the  flesh, 
just  as  our  ideal  of  the  Christ  has  so  often  fallen  below 
the  real  Christ.  But  just  as  we  behold  the  Father  and 
His  heaven  in  the  highest  ideal  we  are  able  to  receive, 
shall  we  be  "changed  into  the  same  image  from  glory  to 
glory,  even  as  by  the  Spirit  of  the  Lord."  2  Cor.  3:18. 
"Every  man  that  hath  this  hope  in  him  (to  be  and  see 
like  Him)  purifieth  Himself,  even  as  He  is  pure." 
1  Jno.  3 :3.  Thus  as  our  vision  becomes  purified  when 
we  become  more  like  Him,  our  ideal  changes  into  a 
nearer  and  nearer  approach  to  Heaven's  ideal.  And  as 
our  ideal  becomes  strong  and  a  part  of  us,  in  love,  it 
becomes  the  thing  we  see,  instead  of  what  appears  to 
the  natural  senses. 

Let  no  one  fear  that  seeing  and  loving  God  in  this 
way  in  the  things  which  appear,  regardless  of  their 
perfect  appearance,  is  to  lower  one's  ideal  of  God  or 
of  heaven.  Or  that  to  see  Him  only  in  things  which 
appear  perfect  is  to  raise  one's  ideal.  For  the  very  op 
posite  is  true. 

We  love  Him  constantly  when  we  love  Him  in  the 
things  which  appear  imperfect.  For  they  are  about 
us  constantly.  We  love  Him  seldom  when  we  love  Him 
in  only  that  which  appears  perfect.  For  seldom  do  we 
see  it.  It  is  God  in  us  which  permits  us  to  see  and  love 
Him  in  all  that  appears.  It  is  a  God  outside  of  us  and 
in  things,  whom  we  can  see  and  love  in  only  that  which 


THE  INFINITE,  IN  TRINITY  AND  UNITY    119 

appears  perfect.  We  love  Him  not  because  of  the 
things  which  appear  when  we  love  Him  in  all  things, 
but  we  love  Him  in  faith.  We  love  Him  because  of  the 
things  which  appear,  when  we  love  Him  in  only  that 
which  appears  perfect.  This  love  is  not  by  faith  but  by 
sight.  We  live  in  constant  happiness  when  we  enjoy 
His  presence  in  all  that  appears.  We  live  in  tastes^of 
happiness  when  we  enjoy  Him  only  in  that  which 
appears  perfect. 

When  we  love  men  and  women  in  this  ideal  as  we 
love  God  Himself  we  fulfill  to  the  letter  Matt.  25 :40 ,— 
"Inasmuch  as  ye  have  done  it  unto  the  least  of  these, 
my  brethren,  ye  have  done  it  unto  me."  Then  it  is  that 
our  love  will  inspire  them  Godward  with  a  power  no 
visible  ministry  can  accomplish.  What  a  blessing  we 
can  be  to  all  then !  It  is  indeed  the  unseen  Spirit  of  the 
Father  manifesting  God's  love  through  the  flesh,  which 
may  be  seen. 

And  what  may  be  our  attitude  in  seeing  unredeemed 
men  and  women,  in  the  depths  of  sin,  and  the  works  of 
Satan  on  every  hand  ?  We  merely  see  the  perfect,  lov 
ing  Father  in  the  permission  of  it  all  for  a  time.  While 
to  others  He  is  contemptible  and  mean  to  pretend  to  be 
a  just  God  and  yet  allow  the  evil,  to  us  He  is  the  most 
loving,  Self-renouncing  Father  as  He  is  content  for 
the  time  being  to  be  clothed  in  the  rags  and  filth  of 
very  sin  itself,  while  mockers  point  to  Him  in  derision. 

For  we  understand.  And  we  love  His  world  as  we 
love  Him,  because  of  it.  When  we  turn  from  them  it  is 
disservice  to  our  heavenly  Father.  By  the  act  we  say, 
"We  love  you,  Father,  but  we  do  not  like  your  ways  of 
permitting  such  things  to  come  before  us.  We  love  you, 
but  not  your  lost  ones.  We  love  your  heaven  but  not 
the  earth  you  are  making1  into  a  heaven.  We  love  your 


120     THE  INFINITE,  IN  TRINITY  AND  UNITY 

'back  parts*  but  not  your  'hand/  We  love  your  glory 
but  not  your  clothes." 

This  does  not  signify  that  we  shall  choose  contempti 
ble  suroundings,  but  that  we  will  let  Him  choose  for  us. 
If  our  lot  is  amidst  poverty  and  dirt,  no  doubt  He  sees 
self  in  us  needs  crucifixion  in  a  peculiar  way  that  re 
quires  just  the  surroundings  which  have  fallen  to  us. 
And  when  we  see  the  beauty  of  His  hand  hiding  Him 
self  from  us  we  shall  doubtless  be  given  a  different 
view.  Our  Father  is  not  an  aimless  parent.  Christ  in 
the  Father  has  not  lost  sight  of  our  needs.  But  He 
sees  the  Unseen  which  we  must  be  led  into  if  we  would 
have  His  greatest  happiness,  and  He  is  doing  the  best 
He  can  to  lead  us  into  it. 

Our  Father  does  all  that  the  people  will  permit  Him, 
both  to  bring  His  redeemed  ones  now  into  their  final 
freedom  of  the  flesh,  and  to  bring  the  world  to  repent 
ance.  He  does  this  visibly  through  those  unto  whom 
He  has  committed  the- "word,  of  reconciliation,"  (2  Cor. 
5:19),  and  invisibly  in  the  love  wherewith  He  bears 
their  shortcomings.  When  we  manifest  both  the  Christ 
life  in  the  Seen  and  the  Father's  life  in  the  Unseen  we 
do  likewise. 

That  is,  like  Christ,  we  reprove  the  world,  not  in 
condemnation,  but  by  preaching  God's  will  and  then 
bearing  the  imperfections  of  the  people  in  love.  And 
we  break  the  bondage  of  the  flesh  by  seeing  to  the  end 
when  their  perfection  shall  appear ;  then  in  the  strength 
of  our  Lord  we  bring  that  perfect  end  to  the  very  pres 
ent,  and  in  commanding  faith  compel  the  sufferers  to  at 
once  step  into  their  inheritance.  Or  through  the  unseen 
Father's  consuming  love  we  draw  them  to  see  in  us, 
notwithstanding  the  imperfections  appearing  in  our 
lives,  the  very  garments  in  which  the  Lord  has  clothed 


THE  INFINITE,  IN  TRINITY  AND  UNITY    121 

Himself.  When  they  receive  our  touch  as  "the  hem  of 
His  garment**  they  receive  the  freedom  of  the  woman 
of  long  ago,  who  set  the  example.  For  this  is  indeed 
God's  will — the  "touch"  of  wisdom,  salvation,  pros 
perity,  or  healing. 

Are  all  able  to  receive  our  ministry  in  this  simple 
way  unto  their  complete  deliverance?  No.  Their 
doubts  in  the  flesh  hinder  them.  The  seen  life  before 
them  is  stronger  than  the  unseen.  Though  the  flesh 
has  been  renounced  it  has  not  been  sufficiently  crucified 
to  receive  the  Unseen  in  its  strength  over  the  Seen.  In 
proportion  as  crucifixion  of  the  flesh  is  complete  does 
the  Father's  freedom  manifest  itself  in  them. 

It  is  so  with  each  of  us.  We  have  a  battle  going 
on  within  ourselves  after  we  have  been  redeemed  by 
Christ.  It  is  a  duplicate  in  miniature  of  the  conflict 
going  on  in  all  of  God's  creation  prior  to  His  final  unity 
of  all  things.  In  us  is  represented  both  the  seen  life 
of  Christ  and  His  unseen  life  in  the  Father.  The  per 
fect  freedom  which  has  been  purchased  for  us  and  the 
appearance  of  imperfection  which  we  bear  until  God's 
perfect  unity  has  been  worked  out  in  us. 

Because  of  this  at  one  moment  we  have  a  freedom 
and  joy  of  heaven.  It  is  when  we  have  renounced  self 
and  have  accepted  Christ  and  the  freedom  He  has  pur 
chased  for  us.  The  next  moment  we  are  weighed  down 
by  something  we  do  not  understand.  It  is  in  the  Un 
seen  somewhere  but  we  can  not  somehow  find  it.  We 
say  it  is  of  Satan  because  we  can  not  locate  it  elsewhere, 
and  yet  that  does  not .  satisfy  us.  It  is  instead  the 
Father's  life  clouded  in  us,  feeling  the  lack  of  perfect 
unity  in  all  things,  which  lack  He  is  Himself  bearing 
in  us  and  in  all  things. 

The  Father  knows  the  apparent  discord  all  creation 


122     THE  INFINITE,  IN  TRINITY  AND  UNITY 

shows.  He  would  be  cast  down  in  heart  because  of  it 
if  He  did  not  see  in  faith  to  the  end,  the  wondrous  glory 
to  show  forth  and  to  be  made  greater  by  every  imper 
fection  which  now  appears.  And  to  the  extent  that  the 
Father's  life  takes  a  deep,  true,  personal  place  in  our 
human  consciousness  will  we  feel  our  shortcomings  be 
cause  of  self  which  binds  us.  But  with  the  Father's 
sight  also  in  us  we  see  by  faith  that  each  imperfection 
we  may  behold  and  renounce  shall  add  to  the  glory  in 
us  in  the  end. 

Therefore,  while  salvation  in  Christ  is  free  and  is 
full  of  joy,  conscious  fellowship  with  the  Father  costs 
something.  And  even  while  we  are  right  with  God  we 
may  have  great  heaviness.  It  is  not  then  of  Satan.  It 
is  the  Father's  life  in  the  human  in  unison  with  Him  in 
the  great  Unseen,  we  bearing  our  imperfections  even 
as  He  bears  those  of  the  world.  Let  His  faith  in  us  see 
to  the  end  and  we  shall  rejoice  as  He  also  rejoices. 

Our  flesh  is  our  little  world  as  all  creation  is  God's 
great  world.  The  triune  God  dwells  in  each  of  us  as 
He  dwells  in  the  world.  We  may  conceive  that  if  only 
the  Son  had  to  do  with  the  redemption  of  all  creation 
we  should  see  it  now  in  all  perfection.  If  only  the  Son 
dwelt  in  each  of  us  we  might  be  as  free  as  heaven 
through  the  redemption  we  have  received.  But  with 
the  Father  in  us  also,  bearing  the  imperfections  of  the 
flesh  until  His  perfect  unity  appears,  His  glory  re 
vealed  in  us  shall  be  greater  because  of  each  overcom 
ing  of  imperfections  which  now  appear. 

How  beautiful  to  see  both  the  Father  and  the  Son  in 
us  in  the  bondage  and  freedom  of  which  we  are  con 
scious.  When  we  accept  them  so,  we  see  also  the  Holy 
Ghost  as  our  Comforter  to  make  the  way  glorious  in  a 
baptism  that  makes  us  love  our  "one  Lord"  with  all  our 


THE  INFINITE,  IN  TRINITY  AND  UNITY    123 

"heart,  soul,  and  might."  For  indeed,  this  recognition 
of  the  Father  in  us  bearing  the  imperfections  which 
appear,  instead  of  adding  a  weight  to  us,  gives  us  a 
freedom  that  takes  us  to  the  end  in  faith  such  as  over 
comes  the  world.  The  consciousness  of  bearing  imper 
fections  in  unison  with  the  Father  is  many,  many  times 
overbalanced  by  the  glory  in  the  end  appearing  so  near. 
For  more  and  more  nearly  do  a  "thousand  years  as  one 
day"  appear  to  us  as  they  do  to  Him.  2  Pet.  3 :8. 

It  is  through  a  consciousness  of  both  the  Son's  life 
and  the  Father's  life  in  us  that  we  see  many  words  of 
Christ  to  be  literally  true  which  would  be  mysterious 
or  beyond  our  comprehension  otherwise.  That  is,  the 
life  Christ  represented  upon  earth  and  His  life  now 
with  the  Father  in  the  Unseen.  We  see  that  in  our 
failing  to  manifest  the  truth  of  Christ's  words  we  are 
but  failing  to  make  that  appear  outwardly  which  we 
have  really  in  the  Unseen.  And  this  knowledge;  in 
stead  of  lulling  us  into  an  indifferent  sleep  regarding 
the  manifestation  of  our  heritage,  gives  us  greater  con 
fidence  in  the  words  of  God,  which  confidence,  fanned 
into  a  flame  by  the  Holy  Spirit,  becomes  a  power 
greater  than  we  should  have  in  a  fiery  "zeal  without 
knowledge." 

For  example,  "nothing  shall  be  imposible  unto  you," 
says  Christ.  Instead  of  blindly  trying  to  do  many 
things,  in  which  we  fail,  and  therefore  conclude  He  did 
not  mean  what  He  said,  we  see  His  words  are  abso 
lutely  true.  The  only  question  with  us  is  whether  we 
have  permitted  the  flesh  to  be  sufficiently  crucified  to 
manifest  its  truth  in  the  Seen.  There  is  where  the  en 
tire  failure  lies. 

Or,  "Christ  hath  abolished  death,"  the  scripture  tells 
us.  It  is  true  in  the  unseen  Father's  life,  but  who  hat 


124    THE  INFINITE,  IN  TRINITY  AND  UNITY 

manifested  it  in  the  seen  Christ  life?  And  even  though 
this  should  be  manifested  through  the  abundant  grace 
of  God,  referred  to  in  another  chapter,  it  is  also  true 
concerning  all  who  are  born  of  God.  And  if  we  are  too 
weak  in  the  flesh  to  manifest  it  He  is  bearing  the  weak 
ness  appearing.  We  therefore  shall  not,  with  the  rec 
ognition  of  the  Father's  life  in  us,  even  acknowledge 
death  as  our  heritage,  nor  mourn  as  though  it  were  a 
fact.  But  we  shall  rejoice  that  there  is  no  death  for 
us,  notwithstanding  that  which  appears  to  be  death 
hovers  about  us.  It  is  but  the  freedom  of  the  body  into 
life,  as  all  they  who  stand  before  the  Father  shall 
testify. 

It  is  therefore  merely  a  question  as  to  whether  we 
shall  manifest  it  by  permitting  the  unseen  life  within 
us  to  overcome  the  human  shell  now,  or  whether  we 
shall  later  move  out  of  the  shell  and  leave  it  behind  as 
a  decaying  body  which  people  call  death,  while  our 
real  life  moves  on  into  the  wholly  Unseen. 

And  we  must  remember  this  "unity"  of  our  "one 
Lord"  within  us  does  not  appear  in  a  life  of  visible 
authority.  But  just  as,  upon  God's  largest  scale,  His 
final  unity  shall  appear  after  all  rule  and  authority 
has  been  eliminated,  so  in  our  own  individual  world 
of  the  flesh  His  unity  shall  not  be  manifest  until  we 
have  relinquished  all  rule  and  authority  as  imperfect, 
and  His  love  which  consumes  all  opposition  takes  their 
place. 

It  is  the  life  of  freedom  of  self  which  Christ  entered 
perfectly  in  His  crucifixion,  through  which  He  drew 
all  men  unto  Him.  It  is  a  life  which  differs  from  our 
former  life  of  casting  out  devils,  etc.,  with  authority, 
just  as  His  life  after  His  resurrection  differed  in  that 
respect  from  His  life  of  authority  previous  to  His  cru 
cifixion. 


TEE  INFINITE,  IN  TRINITY  AND  UNITY    125 

It  is  illustrated  in  Christ's  conversation  with  Peter 
in  Jno.  21:15-17. 

"Lovest  thou  me  more  than  these  ?"  The  Greek  word 
is  "agape,"  or  divine  love.  Peter  answered,  "Yea  Lord, 
thou  knowest  that  I  love  (Gr.  phileo,  or  human  affec 
tion)  thee."  Peter  was  too  truthful  to  pretend  a 
higher  regard  than  he  had.  He  remembered  his  com 
plete  failure  in  devotion  to  Christ  previously  when  he 
had  been  so  certain.  "He  saith  unto  him,  Feed  my 
lambs." 

Again,  "Lovest  (agape)  thou  me?"  It  was  ag  if  He 
would  once  more  try  Peter,  after  having  entrusted  His 
lambs  to  his  care.  But  Peter  only  repeated.  "Thou 
knowest  I  love  (phileo)  thee."  And  Christ  gave  him 
a  commission  for  service  of  a  stronger  character,  "Feed 
my  sheep." 

Then  He  said,  "Lovest  (phileo)  thou  me?"  It  was 
Christ's  condescension  to  fellowship  and  to  entrust 
Peter  upon  the  basis  of  weak  human  friendship  if 
Peter  would  not  give  him  agape,  or  divine  love.  And 
Peter,  instead  of  melting  before  Him  at  this  answered 
petulantly,  "Lord,  thou  knowest  all  things :  thou  know 
est  I  love  (phileo)  thee."  And  Christ,  instead  of  re 
proving,  suffered  the  rebuke  in  meekness,  and  repeated 
the  commission  to  "Feed  my  sheep." 

It  showed  the  Father's  heart,  which  can  not  fail  to 
win,  in  such  renunciation  of  Self  after  its  crucifixion. 
Nor  did  He  rebuke  the  heartless  words  of  Thomas  who 
felt  Christ  had  deceived  him  so  completely  that  he 
would  not  believe  anything  He  might  say  or  do,  unless 
he  could  verify  his  senses  by  touching  the  nail  prints 
and  the  spear  wound.  Jno.  20 :25.  It  is  the  Father's 
life  of  love  which  so  yields  Self  to  all  opposition  that 
it  must  be  consumed. 


126     TEE  INFINITE,  IN  TRINITY  AND  UNITY 

And  the  person  who  lives  this  life  in  perfection  will 
lower  himself  to  the  level  of  the  lowest  so  that  he  can 
see  as  they  see,  feel  as  they  feel,  suffer  as  they  suffer, 
etc.  And  then  with  the  Father's  wisdom  he  will  see 
it  all  in  an  understanding  that  shows  perfection  in  the 
very  face  of  imperfection  and  failure.  And  as  he  leads 
the  oppressed  one  to  see  they  will  together  rejoice  in 
seeing  the  Father's  gentle  hand  in  all  that  comes. 

To  illustrate,  the  demon  of  drink  had  been  cast  out 
of  a  man  who  had  been  possessed.  It  had  been  done 
in  the. "name  of  Christ."  But  his  demon-possessed  life 
had  strewn  such  wreck  and  ruin  in  his  family  and 
amongst  friends  that  he  was  now  possessed  with  a 
demon  of  remorse  that  drove  him  almost  frantic,  It 
seemed  impossible  to  cast  out  this  demon  by  authority. 
Then  he  was  shown,  in  God's  wisdom  and  love,  what 
a  great  ministry  he  had  been  prepared  for  amidst 
drunkards,  and  cast  outs  such  as  no  one  could  do  except 
one  who  had  gone  through  the  very  experience  which 
had  been  his.  He  saw  it,  and  because  God's  love  was 
in  his  heart  he  accepted  it  gladly  and  the  demon  was 
gone.  It  was  consumed  by  a  spirit  of  God's  love  which 
made  him  a  minister  of  blessing  and  power. 

Again,  a  woman  was  tortured  by  a  demon  of  rebel 
lion  against  all  human  requests.  Before  they  were 
spoken  she  perceived  in  her  spirit  what  they  were,  and 
she  assented  to  them.  But  immediately  upon  hearing 
them  she  rebelled  with  all  her  being.  Although  she 
knew  the  request  was  the  will  of  God  and  had  con 
ceded  to  them  in  secret  with  the  Father,  the  moment 
human  lips  uttered  them  she  fought  against  them. 

The  demon  could  not  be  cast  out.  Prayer  was  use 
less.  Then,  in  God's  wisdom  and  love  she  was  shown, 
as  in  the  former  case,  where  the  trouble  lay.  That 


THE  INFINITE,  IN  TRINITY  AND  UNITY    127 

she  would  have  no  difficulty  were  she  living  in  heaven 
where  spirit  speaks  to  spirit  independent  of  the  chan 
nel  of  the  human  senses.  She  was  reminded  that  she 
is  not  in  heaven  and  that  to  receive  through  the  senses 
is  God's  appointed  channel  for  her  while  she  is  upon 
earth.  She  was  shown  that  the  demon  was  one  of 
rebellion,  not  against  individuals  as  such,  but  against 
God's  appointment  for  her  to  hear  requests  through 
human  speech.  Also  that  her  difficulty  arose  from  her 
being  privileged  above  many,  to  hear  from  God  Him 
self  that  which  persons  spoke  later.  This,  instead  of 
causing  her  rebellion,  should  make  her  grateful  that 
God  favors  her  by  so  clear  a  witness  of  His  will  for  her. 

When  she  saw  this  her  heart  melted  in  gratefulness 
and  love  which  forever  afterwards  consumed  the  de 
mon  of  rebellion  against  human  requests.  And  her 
ability  to  hear  God's  voice  peculiarly  fitted  her  for  a 
ministry  of  helpfulness  too  rare  indeed  amongst  wom 
en.  Health  and  kindness  then  attended  her  freedom, 
instead  of  sickness.  Every  demon  power  which  is  not 
banished  at  the  command  of  spiritual  authority  can  be 
surely  consumed  in  this  way,  if  one  has  the  Father's 
wisdom  and  love  to  do  it. 

How  peculiarly  the  Father's  life  is  wholly  in  the 
Unseen  is  illustrated  in  the  instances  of  Christ  ap 
pearing  so  differently  upon  various  occasions.  His 
transformation  before  Mary,  when  one  moment  she 
thought  He  was  the  gardener  and  the  next  she  knew 
Him.  And  how  He  was  revealed  to  the  disciples  as 
they  walked  toward  Emmaus.  His  appearance  to  His 
disciples  through  entering  closed  doors  and  then  show 
ing  a  substantial  body.  Luke  24:39.  Jno.  20:26. 

So  we  must  behold  and  fellowship  the  Father  now. 
We  must  see  and  know  Him  in  the  Unseen.  Our  hope 


128     THE  INFINITE,  IN  TRINITY  AND  UNITY 

and  joy  shall  not  be  affected  by  the  Seen,  when  our 
fellowship  is  perfect.  For  then  in  some  things  we 
should  recognize  Him  and  in  others  we  should  not, 
exactly  as  the  disciples  did.  And  when  we  live  with 
Him  in  the  Unseen  we  need  not  be  surprised  if  those 
who  can  not  see  with  us  in  the  Unseen  shall  at  times 
know  us  perfectly  as  His  blessed  children  and  at  other 
times  think  we  are  untrue.  And  then  must  we  bear 
with  them  in  patience  and  love  until  their  vision  also 
can  pierce  the  Unseen,  just  as  our  Father  has  borne 
with  us  when  we  loved  not  His  hand  in  its  gentleness 
because  our  eyes  were  upon  the  harshness  of  the  Seen. 
How  simple  and  beautiful  it  is,  then,  after  all — the 
life  of  Christ  in  the  Father — when  our  joy  is  in  the 
Unseen.  But  how  confusing  and  hopeless  it  is  when 
we  try  to  mingle  the  Unseen  with  the  Seen,  as  though 
there  is  something  in  the  latter  which  is  eternal.  For 
the  Seen  is  but  temporal  and  only  the  Unseen  is  eternal. 
Not  a  single  thing  which  is  seen  or  recognized  through 
the  natural  senses  shall  appear  when  God  is  "all  and 
in  all,"  and  when  "we  shall  see  His  face." 


CHAPTER  VII. 

NOT  BY  THE  SIGHT  OF  THE  EYE,  NEITHER  THE  HEARING 
OF  THE  EAR. 

We  have  both  natural  and  spiritual  senses.  They 
relate  respectively  to  the  world  of  the  Seen  and  the 
world  of  the  Unseen. 

The  natural  senses  are  seeing,  hearing,  touching, 
tasting,  and  smelling.  All  knowledge  of  things  of  the 
natural  world,  upon  which  impressions,  deductions, 
judgments,  and  reasoning  are  based,  come  through  the 
natural  senses.  Smelling  is  the  most  sensitive  of  all, 
'  'touching"  that  which  is  too  rare  to  affect  any  of  the 
other  senses.  Seeing  and  hearing  are  the  coarsest, 
although  the  most  comprehensive  of  all  the  senses. 
That  is,  they  are  always  ready  for  anything,  coarse 
or  fine,  certain  or  uncertain  in  their  respective  spheres, 
and  more  general  knowledge  of  the  natural  life  comes 
through  them  than  through  the  other  senses. 

These  senses  were  not  designed  to  culminate  in  their 
use  for  the  natural  life,  valuable  as  they  are  in  it.  They 
have  their  fulfillment  in  corresponding  spiritual  senses. 
Of  the  spiritual  senses  scent,  or  smell,  as  in  the  natu 
ral,  is  the  highest.  It  is  the  sense  God  loves  and  em 
ploys  when  He  receives  our  praise  and  worship  as  a 
"sweet  smelling  savour."  Eph.  5 :2.  It  is  found  alto 
gether  in  the  Unseen,  therefore  many,  many  do  not 
recognize  it,  nor  consciously  employ  it.  It  is  the  one 
sense  which  finally  reaches  the  "one  Lord"  in  our  wor 
ship  of  Him.  It  is  the  one  sense  through  which  we 
are  enabled  to  know  Him  with  certainty. 


130     THE  INFINITE,  IN  TRINITY  AND  UNITY 

God,  in  His  kingdom,  has  arranged  laws  whereby 
all  knowledge  shall  lead  to  knowing  Him.  And  by 
these  laws  all  of  the  natural  senses  are  destined  to  con 
tribute  to  the  spiritual  senses.  And  all  of  the  spiritual 
senses  are,  in  turn,  destined  to  contribute  to  the  one 
spiritual  end  of  knowing  Him  in  the  Unseen. 

We  know  the  sense  of  spiritual  scent  so  little  be 
cause,  just  as  in  our  view  of  Christ,  we  dwell  so  much 
upon  the  Seen.  Our  spiritual  knowledge,  impressions 
and  judgments  are  formed  mostly  from  what  we  see 
and  hear  through  the  natural  senses.  These  really  are 
so  coarse,  pertaining  to  spiritual  things,  that  they 
should  not  form  the4)asis  of  judgment  of  spiritual  life 
at  all.  Surprising  as  this  may  seem,  let  it  be  further 
known  that  such  judgments  do  not  belong  to  the  Christ 
life  which  we  are  privileged  to  live,  even  in  the  Seen. 
Therefore  how  far  from  having  a  place  in  the  Father's 
life  in  the  Unseen ! 

Here  indeed  is  the  prophecy  concerning  Christ :  "The 
Spirit  of  the  Lord  shall  .  .  .  make  Him  of  quick 
understanding  (Heb.  scent,  or  smell.  See  margin),  in 
the  fear  of  the  Lord :  and  He  shall  not  judge  after  the 
sight  of  His  eyes,  neither  reprove  after  the  hearing 
of  His  ears:  but  with  righteousness  shall  He  judge 
the  poor,  and  reprove  with  equity  for  the  meek  of  the 
earth."  Isa.  11:2-4. 

This  shows  that  we  need  to  radically  change  our 
method  of  judging  the  spirituality  of  those  with  whom 
we  come  in  contact.  For  do  we  not  almost  invariably 
judge  them  by  what  they  say  or  by  what  we  see  them 
do?  Have  not  all  church  divisions  and  all  disputes 
about  spiritual  things  arisen  through  such  judgments? 
And  how  often  as  the  years  passed  on,  have  we  looked 
back  to  see  there  was  really  no  cause  for  the  quarrel? 


THE  INFINITE,  IN  TRINITY  AND  UNITY    131 

This  fact  is  too  significant  to  be  ignored  in  the  pres 
ence  of  the  scripture  which  describes  Christ's  method 
of  judging.  Truly,  however,  His  method  of  judgment 
during  His  life  in  the  Seen  was  according  to  the  life 
of  the  Father  in  the  Unseen.  Therefore,  unless  we  can 
follow  Him  had  we  better  not  refrain  from  all  spiritual 
judgment?  Is  it  not  to  us  who  are  not  able  to  judge 
after  His  manner  that  He  says, 

"Judge  not  that  ye  be  not  judged.  For  with  what 
judgment  ye  judge,  ye  shall  be  judged."  Matt.  7:1,  2. 
That  is,  when  we  judge  by  appearance  we  judge 
wrongly.  And  if  we  do  not  wish  to  be  judged  wrongly 
we  should  be  considerate  enough  to  not  judge  others. 

But  when  we  are  able  to  judge  as  He  judged,  as  we 
live  Christ,  in  the  flesh,  our  judgment  will  be  profitable. 
For  then  we  may  follow  His  example  and  "with  right 
eousness  .  .  .  judge  the  poor,  and  reprove  with 
equity  for  the  meek  of  the  earth."  To  us  He  then 
says,  "Judge  not  according  to  appearance,  but  judge 
righteous  judgment."  Jno.  7 :24.  It  now  becomes  our 
duty  to  do  it.  For  the  "poor"  and  "the  meek  of  the 
earth"  are  continually  set  aside  by  those  who  judge 
by  what  they  see  and  hear,  whereas  they  are  often  the 
most  precious  in  the  Father's  sight  because  of  the 
savour  of  their  lives  ascending  to  Him  in  worship  and 
praise.  The  sensitiveness  of  the  Spirit  is  rudely  thrust 
aside  and  the  work  of  the  Lord  crippled  in  His  "Body," 
the  church,  when  we  judge  by  senses  too  coarse  to  be 
considered.  We  ignore  the  very  sense  that  was  used 
by  Christ,  and  therefore  fail  to  perceive  the  needs  of 
the  "poor"  and  the  "meek,"  which  are  cast  out  by  this 
world ! 

It  is  through  the  sense  of  spiritual  scent  that  we 
know  when  we  come  into  "touch"  with  God.  Through 


132     THE  INFINITE,  IN  TRINITY  AND  UNITY 

the  other  senses  there  is  more  or  less  doubt  about  this. 
Not  always  can  we  "see"  Him  everywhere  and  in  every 
thing  before  us.  Not  always  can  we  "hear"His  voice. 
Not  always  "feel"  His  arms  under  us  when  they  are. 
Not  always  "taste"  that  our  Lord  is  good  in  whatever 
comes.  But  always,  in  prayer  to  Him,  when  self  is 
out  of  the  way  do  we  receive  and  recognize  His  Pres 
ence.  His  blessed  comfort  comes  as  an  atmosphere 
into  our  lives,  from  whence  we  know  not,  nor  how  nor 
why. 

We  cannot  possibly  analyze  or  locate  it  as  we  can 
the  impressions  of  the  other  spiritual  senses.  It  is 
Him,  we  know,  and  He  brings  comfort  more  sweet 
than  the  perfume  of  many  gardens.  And  the  more  we 
perceive  the  likeness  of  "touching"  Him  through  this 
sense,  to  the  "touch"  with  which  we  come  into  an  unde- 
finable  joy  and  pleasure  of  Nature's  perfection  in 
scented  atmosphere,  the  better  we  understand  why  He 
speaks  of  our  right  prayers  from  hearts  beautiful  in 
humility  as  a  "sweet  smell."  And  why  this  was  sym 
bolized  in  the  days  of  old  by  the  burning  of  incense 
sweet  and  holy  unto  the  Lord.  Ex.  30:34-38. 

After  we  have  learned  to  definitely  "sense"  our 
Lord's  presence  in  this  unmistakable  manner,  we  may 
hope  to  "sense"  the  spiritual  life  in  our  brother  or  sis 
ter  by  the  same  token.  The  spiritual  "touch"  is  pre 
cisely  the  same.  For  God's  eternal  life  in  them  is  the 
same  as  that  life  within  Himself.  Then  why  should 
we  not  experience  the  same  sensation  of  soul  as  we  do 
in  spiritual  touch  with  Him  ? 

We  may  do  it.  The  touch  will  be  weaker  than  toward 
God  because  their  spiritual  life  is  so  much  smaller  than 
what  we  touch  of  God.  And  we  may  at  first  be  able  to 
consciously  "touch"  the  life  in  only  those  who  are  spir- 


TEE  INFINITE,  IN  TRINITY  AND  UNITY    133 

itually  strong.  But  the  sense  may  be  cultivated.  It  is 
cultivated  by  acknowledging  in  faith  God's  life  in  all 
who  accept  Him,  and  hopefully  anticipating  coming 
into  touch  with  the  life  in  them  as  in  Him.  And  its 
cultivation  may  reach  that  sensitiveness  whereby  we 
are  able  to  "sense"  that  of  God  in  every  person  which 
makes  it  possible  for  him  to  believe  in  God,  even  before 
spiritual  life  has  been  consciously  born  in  him  from 
heaven.  It  is  this  sense  which  enables  the  soul  winner 
to  confidently  know  a  person  is  going  to  be  a  chosen 
vessel  in  the  Lord's  service  when  others  see  in  him 
only  an  angry  and  hopeless  devil.  He  may  call  it  faith, 
or  a  "witness  of  the  Spirit,"  but  it  is  through  the  sense 
of  spiritual  scent  that  it  is  known.  For  through  this 
sense  the  life  of  God,  wherever  it  may  be,  knows  God's 
life  wherever  else  it  may  be. 

And  so  certain  is  the  judgment  through  this  sense 
that  the  judgment  of  all  of  the  other  spiritual  and  natu 
ral  senses  combined  can  not  change  it  when  we  are 
true  to  God.  When  they,  however,  combine  with  it  as 
much  as  possible  in  its  "righteous  judgment,"  they  con 
tribute  to  both  its  joy  and  usefulness  in  serving  one's 
fellow  men  in  the  pure  love  of  God.  The  other  senses 
in  this  way  rally  to  this  one  spiritual  sense  in  knowing 
spiritual  life.  And  they  also  become  useful  in  impart 
ing  spiritual  blessings  to  others.  Of  themselves,  how 
ever,  none  of  them  receive  certain  knowledge  by  which 
to  judge  spiritual  life  in  others  nor  do  they  form  cer 
tain  channels  whereby  to  impart  spiritual  blessings  to 
others. 

For  example,  through  the  sense  of  sight,  we  behold 
the  works  of  God  in  a  man's  deeds.  We  therefore  judge 
him  to  be  a  child  of  God.  And  yet  this  sense  is  not 
wholly  reliable,  as  one  may  do  God's  works  of  casting 


134     THE  INFINITE,  IN  TRINITY  AND  UNITY 

out  devils,  etc.,  without  knowing  God.  See  Matt.  7 :22. 
Or,  when  we  hear  him  confess  his  belief  in  God  through 
Jesus  Christ,  the  scriptures  require  us  to  recognize 
him  as  a  child  of  God.  1  Cor.  12:3.  1  Jno.  5:1.  But 
we  do  this  by  faith  and  not  wholly  from  the  sense  of 
hearing.  For  the  very  next  day  we  may  hear  him 
deny  God.  Employing  the  sense  of  touch,  said  Jehu 
to  Jehonidab,  "Is  thine  heart  right,  as  my  heart  is 
with  thy  heart?"  And  Jehonidab  answered,  "It  is/' 
"If  it  be,  give  me  thine  hand."  And  he  gave  him  his 
hand :  and  he  took  him  up  into  his  chariot.  And  he  said, 
"Come  with  me  and  see  my  zeal  for  the  Lord."  2  King 
10:15,  16.  But  because  the  flesh  is  so  ready  to  spring 
up  between  some  temperaments  and  to  shrink  back 
between  others,  touch  is  not  a  certain  index  always  to 
spiritual  life. 

The  sense  of  taste  for  the  same  spiritual  food  is  an 
index  of  likeness  of  spirit  between  two  or  more  per 
sons.  But  minds  also  run  together  in  intellectual  tastes 
in  such  a  way  that  we  can  not  always  discern  between 
the  mind  and  the  spirit  sensing  the  "taste"  of  what 
is  received. 

In  the  sense  of  scent  it  is  different.  It  senses  the 
atmosphere  of  a  spiritual  presence  as  the  fragrance  of 
incense  with  the  uplift  of  ozone.  It  is  the  touch  of 
life  through  the  Holy  Spirit,  such  as  God  loves  to 
sense.  The  spiritual  (not  animal)  atmosphere  between 
two  or  more  is  never  deceptive  nor  indifferent  when 
we  are  sensitive  to  it.  The  nearest  natural  approach 
to  it  is  intuition.  When  another's  presence  is  as  aroma 
or  strength,  good  to  one's  soul,  we  need  not  fear  to 
trust  the  sensation.  Between  us  there  is  perfect  love 
which  casteth  out  fear.  They  are  a  boon  to  us  akin 
to  the  presence  of  God.  For  indeed  it  is  His  life  in 


TEE  INFINITE,  IN  TRINITY  AND  UNITY    135 

them  we  sense.  It  is  the  same  kind  of  a  "witness  of 
the  Spirit"  which  speaks  to  us  from  God  making  us 
conscious  we  are  His  children.  It  is  now  "witnessing" 
between  His  children.  This  is  the  more  pronounced 
when  the  life  of  God  in  both  is  strong,  or  the  channel 
between  two  is  clear  of  the  flesh. 

If,  however,  the  presence  of  a  person  is  uncanny  or 
makes  us  shudder  or  turn  aside  in  aversion  or  fear,  it 
is  a  certain  index  of  either  a  lack  of  unity,  or  of  recep- 
tiveness  of  spirit,  regardless  of  words  or  appearances. 
We  shall  turn  from  them  quickly  as  from  inhaling 
poison,  until  love  can  change  the  spirit  or  bring  about 
receptiveness.  There  could  not  have  been  two  church 
sects  formed,  each  worshipping  God,  had  the  spirits 
been  tried  in  this  way.  For  uncanny  spirits  do  not 
unite  in  worship  of  God. 

In  imparting  spiritual  help  and  strength  to  others 
there  is  the  same  lack  of  certainty  of  giving  blessings, 
by  way  of  the  senses.  The  light  of  one's  eye  may  give 
out  only  love,  but  through  prejudice  or  evil  judgment 
it  may  be  received  in  hatred  instead.  Or  one  may  point 
out  the  road  of  life  clearly  to  another  one,  but  through 
eyes  focused  differently  from  the  different  environ 
ments  of  life  it  may  become  a  maze  instead  of  a  plain 
path.  Or  through  the  tone  of  voice  one  may  speak 
spiritual  things  tenderly  and  they  are  received  harshly, 
depending  upon  the  attitude  of  the  hearer.  Or  words 
may  be  spoken  plainly  and  a  swift  and  corrupt  imag 
ination  may  hear  that  which  was  not  spoken  at  all,  or 
fail  to  hear  that  which  was  said. 

The  touch  of  the  hand  will  surely  impart  only  spir 
itual  help  from  a  spirit-filled  person  to  the  one  seeking 
it.  But  to  the  one  whose  flesh  is  crying  out  the  flesh 
only  may  be  awakened.  Thus  the  laying  on  of  hands, 


136     THE  INFINITE,  IN  TRINITY  AND  UNITY 

even  when  done  with  the  highest  natural  motive,  may 
become  either  a  blessing  or  a  curse,  depending  upon  the 
desires  of  the  one  receiving  the  touch.  Therefore  Paul 
says,  "Lay  hands  suddenly  on  no  man,  neither  be  par 
takers  of  other  men's  sins :  keep  thyself  pure."  1  Tim. 
5:22. 

We  dare  not  do  it,  except  in  earnest  prayer,  or  com 
manding  faith.  When  they  are  seeking  the  desires  of 
the  flesh  we  become  partakers  of  their  sins,  by  quick 
ening  their  flesh.  Not  necessarily  fleshly  passions,  but 
doubts,  natural  inclinations,  fears,  or  desires  of  the 
mind,  etc.  Probably  every  handshake  which  is  prompt 
ed  by  the  flesh  alone,  quickens  the  flesh,  though  we 
may  be  unconscious  of  it  because  it  is  so  subtle. 

In  spiritual  taste  we  may,  by  instruction,  influence, 
or  environment,  impart  spiritual  food  and  strength  to 
others.  Then  again,  all  our  best  natural  efforts  may 
minister  only  to  their  flesh,  depending  wholly  upon 
whether  they  receive  with  a  heart  reaching  out  for 
God,  or  with  their  desires  bent  upon  feeding  the  in 
tellect  only.  If  the  latter,  we  strengthen  their  flesh. 
Christ's  wisdom  in  teaching  was  shown  when  He  some 
times  coupled  hard  sayings  with  beautiful  invitations. 
Those  who  followed  Him  in  the  flesh  were  turned  away 
because  of  it. 

But  when  we  emit  spiritual  strength  In  the  sweet 
atmosphere  of  our  presence,  or  send  it  to  the  ends  of 
the  earth  in  prayer  as  we  live  close  to  God,  absolutely 
no  harm  can  result;  but  only  good,  regardless  of  the 
attitude  of  those  upon  whom  our  incense  falls.  Even 
the  flesh  may  be  quickened  Godward  by  it,  while  those 
whose  hearts  hunger  for  God,  and  who  come  where 
they  may  inhale  it  are  blessed  immeasurably,  though 
not  a  touch  be  given  or  any  instruction  be  imparted. 


THE  INFINITE,  IN  TRINITY  AND  UNITY    137 

This  is  therefore  the  one  sense  which  may  be  used 
without  fear  and  with  universal  profit.  So  certain  is 
it  and  so  pleasing  to  God  always  that,  just  as  one  looks 
hopefully  and  quietly  to  Him  to  fill  one's  cup  with  in 
cense,  He  sends  the  supply  from  heaven  in  a  constant 
stream.  It  is  to  be  breathed  out  to  others  in  blessings 
of  health,  prosperity,  and  a  greater  and  richer  salva 
tion,  as  one's  life  becomes  a  prayer  for  them  and  not 
for  self.  And  as  it  is  received  freely  by  them  the 
overflow  covers  and  fills  the  giver,  blessing  him  more 
than  he  could  have  asked  for  himself. 

The  other  senses  are  therefore  valuable,  not  in  know 
ing  and  gauging  the  spiritual  life  in  others,  or  in  know 
ing  God,  but  in  accepting  that  life  by  faith.  Also  in 
perceiving  the  bondage  to  the  flesh,  of  spiritual  life 
in  ourselves  and  others.  For  when  we  see,  hear,  feel, 
or  taste  of  God's  blessings  without  sensing  in  spirit, 
His  approval,  we  know  there  is  bondage  of  the  flesh 
somewhere.  And  in  their  proper  use  we  may  greatly 
enjoy  our  life  in  the  flesh,  but  not  of  the  flesh.  As  we 
use  the  senses  with  bowels  and  heart  yearning  for 
God's  best  in  ourselves  and  in  others,  they  are  being 
used  properly  and  to  God's  glory.  In  some  way  we  do 
not  understand  they  contribute  to  a  more  full  and 
sensitive  "savour  of  a  sweet  smell"  in  touch  with  God's 
life  in  Himself  and  in  His  children. 

There  is  not  a  good  and  right  thing  in  this  world 
but  what  is  ours  to  use  in  that  spirit.  The  strenuous- 
ness  of  life,  instead  of  becoming  greater  when  one  has 
a  mind  to  use  every  sense  to  lead  him  Godward  con 
stantly,  passes  entirely  away  in  a  freedom  as  of  little 
children.  Recreation  as  well  as  work  may  then  rightly 
become  a  part  of  our  life.  And  if  we  are  able  to  hear 
the  leading  of  the  Holy  Spirit  our  occupations  will  have 


138     THE  INFINITE,  IN  TRINITY  AND  UNITY 

a  roundness  and  fullness  which  satisfies,  and  prevents 
all  strain  and  strife. 

For  when  we  come  into  spiritual  touch  with  God's 
life  in  others  similar  to  our  "touch"  with  Him  why 
should  there  not  be  the  same  quieting  and  strength 
ening  result?  We  must  remember,  however,  that  when 
the  spiritual  touch  with  our  fellows  is  strong  we  may 
think  we  have  God's  highest  leadings  when  it  is  not  so. 
It  is  merely  His  highest  in  the  ideal  of  our  friend.  Much 
"unity  of  the  spirit"  is  but  all  yielding  to  the  highest 
conception  of  God  present  in  the  group.  And  when  one 
enters  the  group  with  a  higher  conception  of  God  he 
will  be  rejected  if  self  in  the  others  is  permitted  to  rule. 
God  Himself  would  be  rejected  upon  the  same  grounds. 

So  seductive  is  self  that  it  clings  to  the  "touch"  of 
God's  life  in  others  in  the  face  of  many  leadings  God 
brings  before  us  to  lift  us  into  His  higher  ways.  Hence 
we  refuse  to  advance  until  we  are  really  forced  up 
wards,  when  self  rules.  It  is  the  one  who  is  open  to 
God's  higher  leadings  independent  of  God  in  his  as 
sociates  who  advances  rapidly  into  God's  fulness. 

So  the  conclusion  of  this  chapter  is:  do  not  judge 
spiritual  life  which  can  not  be  seen,  by  the  senses  which 
have  to  do  with  the  Seen.  If  we  would  have  right  judg 
ments  do  not  mix  the  Seen  and  the  Unseen.  Let  there 
be  certainty  in  judgment  only  in  the  Unseen. 


CHAPTER  VIII. 
"NEITHER  DO  I  CONDEMN  THEE." 

As  a  matter  of  spiritual  philosophy,  interpreting  the 
spirit  rather  than  the  text  of  scriptural  narratives, 
the  subject  of  the  previous  chapter  is  most  important. 

Beneath  the  natural  senses  lies  a  natural  life  seeking 
impression  and  expression.  For  this  the  senses  form 
the  natural  channel.  This  life  is  called  the  flesh,  or 
natural  man,  which  includes  the  mind  in  all  of  its 
attributes,  as  well  as  the  impulses  and  passions.  God 
does  not  want  the  flesh,  as  a  being,  destroyed.  If  pos 
sessed  of  a  devil  He  wants  the  devil  cast  out  of  it.  But 
He  no  more  teaches  us  to  cast  out  the  natural  man,  as 
an  entity  which  exists,  than  He  does  that  we  shall  am 
putate  a  limb  unnecessarily.  To  do  it  would  be  suicide. 
What  He  wants  is  the  flesh  crucified  and  turned  over 
to  His  use,  and  made  alive  in  the  Spirit,  just  as  He 
wants  His  health  in  the  limb,  that  it  may  walk  with 
Him.  It  is  not  then  the  old  self,  or  ego,  but  God  in  the 
ego,  received  through  His  precious  life  blood  in  Christ. 

God  then  dwells  within  the  natural  man.  The  new 
life  is  different  from  the  old,  but  it  must  give  expres 
sion  through  the  old  channel  of  the  flesh.  In  order 
that  this  may  be  possible  one  must  first  renounce  the 
old  fleshly  way,  and  the  very  tendency  of  the  flesh 
which  naturally  inclines  to  manifest  itself  as  before, 
must  be  destroyed.  This  is  called  self -crucifixion.  Only 
in  proportion  to  the  crucifixion  of  self  in  any  way  or 
degree  can  God's  life  express  Himself.  It  is  God's  will 
to  express  Himself  through  every  attribute  and  power 


140    THE  INFINITE,  IN  TRINITY  AND  UNITY 

of  the  natural  man,  and  in  order  to  permit  this,  self 
must  be  crucified  continually  and  persistently  until 
God  has  full  right  of  way  via  the  old  channel  of  the 
senses. 

That  is,  the  former  habit  of  looking  with  the  eyes 
to  gain  advantages  for  self  shall  be  renounced  and 
crucified,  and  instead  one  shall  look  for  ways  to  bless 
others  as  prompted  by  God's  life  within.  Or  the  habit 
of  hearing  for  self  shall  be  similarly  changed  into  the 
habit  of  hearing  for  the  good  of  others.  With  the  other 
senses  it  is  the  same.  In  this  manner  all  of  the  many, 
many  impressions  received  for,  and  the  manifestations 
given  of,  self  through  the  senses,  shall  be  displaced  by 
impressions  or  manifestations  for  others,  in  the  spirit 
of  God's  life. 

Considering  that,  in  all  of  this,  the  life  of  God  in 
one  uses  the  very  channels  of  expression  which  gave 
individuality  to  the  natural  man,  we  can  readily  see 
that  each  person's  individuality  in  the  spiritual  life,  or 
his  differentiation  from  other  lives  born  of  God,  is 
dependent  largely  upon  two  considerations.  First, 
upon  the  individuality  of  the  natural  man  before  he 
became  spiritual.  Second,  upon  the  extent,  and  pecu 
liar  line,  of  the  crucifixion  which  he  permits  self  to 
bear. 

Except  for  these  we  should  all  perhaps  be  exactly 
alike  in  heaven  because  of  our  lives  being  purely  spir 
itual  there,  and  the  Spirit  being  that  of  the  one  God. 
And  because  many  who  are  saved  through  belief  in  the 
Savior  permit  little  crucifixion  of  self,  and  consequent 
overcoming  by  God's  life  within  them,  there  will  doubt 
less  be  a  great  multitude  with  little  spiritual  individu 
ality,  amongst  whom  they  who  have  overcome  the  life 
of  the  flesh  while  upon  earth,  through  the  life  of  the 


THE  INFINITE,  IN  TRINITY  AND  UNITY    141 

Spirit,  "shall  shine  as  the  brightness  of  the  firmament, 
and  ...  as  the  stars  forever  and  ever."  Dan. 
12:3. 

As  previously  noted,  however,  because  the  channels 
of  expression  or  impression  through  all  of  the  senses 
but  that  of  spiritual  scent  may  be  warped,  none  but 
the  latter  is  dependable  for  the  Spirit's  use  under  all 
circumstances,  in  knowing  spiritual  life.  And  because 
of  this  the  other  senses  are  made  to  contribute  to  this 
one  and  enrich  its  use  when  they  are  properly  directed. 
Every  attribute  of  the  flesh  may  in  this  way  be  turned 
over  to  the  Spirit's  use,  as  the  flesh  becomes  crucified 
in  respect  to  self. 

Indeed  so  careful  is  God  to  preserve  the  flesh  to  this 
very  end — to  grow  into  spiritual  life — that  if  any  cer 
tain  tendency  of  the  flesh  is  renounced  and  crucified, 
but  not  quickened  into  spiritual  service,  the  flesh  mani 
fests  itself  equally  strong  in  some  other  tendency  at 
the  first  opportunity. 

To  illustrate:  A  person  is  harassed  with  care  and 
anxiety  through  poverty  or  hard  lines.  The  care  and 
anxiety  is  of  the  flesh.  Suddenly  they  come  into  riches 
and  freedom  of  responsibility  and  readily  renounce  and 
"crucify"  the  former  tendencies  of  the  flesh.  But  un 
less  the  life  of  God  controls  in  that  which  is  renounced 
and  crucified,  the  flesh  rules  in  selfishness  or  in  dissi 
pation.  Therefore  it  is  only  when  turned  into  God's 
service  in  the  Spirit  that  one's  flesh  is  really  overcome 
at  all. 

Christ  has  indeed  overcome  Satan  in  the  flesh  and  in 
every  other  way,  and  we  have  the  Christ  life  within  us. 
But  through  all  of  the  other  senses  Satan  will  deceive 
us  and  make  us  believe  at  times  that  he  has  not  been 
overcome.  Through  the  sense  of  spiritual  scent  alone 


142     THE  INFINITE,  IN  TRINITY  AND  UNITY 

may  we  have  sufficient  confidence  or  faith  in  God  that 
we  know,  regardless  of  everything  to  the  contrary,  that 
Satan  is  powerless.  Hence  the  wisdom  of  our  using  all 
of  the  other  senses  to  contribute  to  the  perfect  use  of 
this  one,  well  pleasing  to  God. 

That  we  may  at  least  apprehend  the  mystery  of  spir 
itual  sight,  hearing,  feeling,  and  taste,  uniting  with 
spiritual  scent,  we  shall  notice  a  simplicity  and  union 
of  the  natural  senses  which  may  suggest  a  like  simplic 
ity  in  the  spiritual.  For  in  the  natural  we  see  that  im 
pressions  are  received  and  expressions  given  through 
the  senses  by  one  common  expression — that  of  touch. 
Touch  of  the  retina,  the  auditory  nerves,  the  skin,  the 
tongue,  or  the  olfactory  nerves.  We  notice  also  that  the 
possibilities  of  perfect  "touch"  in  the  highest  of  the 
natural  senses  are  indicated  by  the  sensitiveness  of 
either  of  the  other  senses,  and  the  strength  of  the  na 
ture  back  of  each.  As  noticed  later  this  may  be  more 
prominently  manifest  through  the  sense  of  feeling 
than  through  the  other  senses,  albeit  a  close  analysis 
may  disclose  that,  unless  physically  impaired,  one  of 
the  group  is  an  index  to  the  sensitiveness  and  strength 
of  each  of  the  others. 

,  For  instance,  a  warm,  delicate,  appreciative  touch 
of  the  body  signifies  a  corresponding  nature  in  the 
background,  and  also  a  warm,  delicate  appreciation  of 
external  things  through  the  other  senses.  There  is  also 
a  capability  of  imparting  to  others  impressions  through 
the  senses  accordingly.  A  cold,  indifferent,  shrinking 
touch  signifies  a  like  nature  back  of  it,  and  a  similar 
indifference  through  the  other  senses.  There  is  also 
inability  to  impart  warmth  and  appreciation  to  others 
through  the  senses.  Though  there  be  exceptions,  this 
is  the  rule. 


THE  INFINITE,  IN  TRINITY  AND  UNITY    143 

What  follows  Godward,  from  these  facts,  is  that  the 
former  person  is  able  to  come  into  spiritual  touch 
with  God  in  prevailing  prayer  in  a  way  that  is  impos 
sible  to  the  latter.  Therefore  his  spiritual  ministry 
while  he  is  in  the  flesh  may  far  exceed  the  ministry  of 
the  latter,  when  both  alike  have  their  hearts  fixed  upon 
God. 

Thus  it  is  that  God  sees  greater  possibilities  in  His 
service,  of  the  one  who  is  endowed  with  a  warm,  re 
sponsive  nature,  though  expressing  itself  in  the  animal 
form  of  the  senses,  than  of  one  who  is  lacking  in 
warmth  or  in  the  free  expression  of  his  nature  through 
the  senses,  although  less  of  the  animal  is  apparent  in 
the  latter.  For  He  knows  the  former  is  a  vessel  well 
fitted  for  His  use  when  once  the  natural  inclinations 
and  expressions  are  turned  into  spiritual.  And  He 
knows  that  the  lowest  of  the  fleshly  nature,  when  cru 
cified,  and  its  channel  of  expression  is  turned  into  the 
spiritual,  may  unite  with  the  purest  in  the  person  in 
becoming  a  "sweet  smelling  savour"  unto  Him,  and 
in  doing  His  service  in  the  world. 

That  is,  that  a  deep,  responsive  nature,  with  rich 
physical  life,  quivering  to  touch  and  be  touched  in  the 
natural,  when  transformed  into  His  image,  can  receive, 
and  impart  through  the  sense  of  natural  touch,  spir 
itual  blessings  such  as  are  impossible  to  a  cold,  unre 
sponsive  nature,  though  the  one  possessing  the  latter 
be  as  earnest  in  His  service  as  the  other.  And  that  this 
normal  calling  for  natural  touch,  instead  of  needing 
condemnation,  really  signifies  capabilities  of  the  high 
est  sense  of  touch  in  the  Spirit,  or  spiritual  scent,  such 
as  the  other  one  can  not  exercise  so  fully.  God  is  not 
partial  in  distributing  natures  with  special  capabili 
ties  in  this  way  to  some,  and  withholding  from  others, 


144    THE  INFINITE,  IN  TRINITY  AND  UNITY 

as  at  first  sight  might  appear.  We  note  later  how  all 
may  receive  the  nature  He  loves  to  bless  with  His 
power  and  ministry,  be  their  natural  endowments 
what  they  may. 

It  is  doubtless  because  of  these  facts  that  God  has 
so  often  passed  by  with  comparative  lightness,  sins 
which  we  count  so  grievous  and  almost  unforgivable. 
For  He  sees  the  possibilities  of  the  nature  which  led 
to  these  particular  sins,  once  they  were  turned  to  Him, 
as  He  well  knew  they  should  be  if  they  knew  Him.  Thus 
it  was  that  a  harlot,  and  for  her  sake  her  near  rela 
tives,  was  favored  above  all  others  when  Jericho  was 
destroyed.  And  that  David,  notwithstanding  his  sin 
of  the  passions  which  led  to  murder,  was  called  a  man 
after  God's  own  heart.  And  that  a  son  of  his  stolen 
wife  formed  one  of  the  line  of  Christ's  ancestors.  And 
that  the  lovers  of  wine  were  not  condemned  for  it. 
Deut.  14 :26.  And  that  harlots  should  go  into  the  king 
dom  of  heaven  in  preference  to  moral,  but  unbelieving 
and  unresponsive  Jews.  Matt.  21 :31.  And  that  Christ 
had  no  condemnation  for  the  woman  taken  in  adultery, 
the  sinner  who  washed  His  feet  with  her  tears,  and  the 
one  of  ill  fame  at  Jacob's  well. 

For  it  is  a  strong,  warm,  responsive  nature  overrid 
ing  many  obstacles  of  environment,  opinion,  and  intui 
tion,  which  usually  leads  to  these  sins,  and,  in  the  ab 
sence  of  obstacles,  to  natural  expression  without  sin. 
And  this  very  call  of  the  flesh  from  normal  affection, 
when  turned,  first,  to  spiritual  desire  and  thence  into 
the  highest  touch  of  spiritual  life  in  other  people  and 
in  God,  becomes  finally  an  expression  that  is  indeed  a 
sweet  savour  to  them  and  to  Him. 

In  this  transformation  the  joy  through  spiritual 
scent  is  unequaled  by  any  other  experience  while  we 


THE  INFINITE,  IN  TRINITY  AND  UNITY    145 

are  in  the  flesh.  In  it  there  is  both  the  rapture  of 
bringing  souls  into  the  kingdom  of  God  and  the  satis 
faction  of  imparting  spiritual  life  and  strength  to 
others.  Moreover,  this  sense  may  be  exercised  con 
tinually  by  men  in  conjunction  with  the  other  senses, 
in  which  physical  desire  is  consumed  in  the  life  of 
God's  holy  fire,  and  responsively  by  women  in  holy 
obedience  to  the  will  of  such  men.  For  woman  is  de 
pendent  in  spirit  upon  man,  even  in  apparent  indepen 
dence  of  deed.  We  are  but  upon  the  merest  verge  of 
our  spiritual  possibilities,  as  will  appear  in  the  chap 
ter  following. 

God  does  delight  in  such  natures.  It  is  inordinate 
affection  and  the  perversion  of  the  senses  which  He 
condemns.  And  even  where  He  does  not  condemn 
where  we  think  He  might,  He  doubtless  perceives  that, 
could  the  ones  but  know  the  higher  sphere  of  the  affec 
tions  and  the  senses  expressing  them,  they  would  enter 
with  a  whole  heart  into  it,  spurning  the  lower.  And 
He  looks  upon  the  heart. 

When  we  have  God's  perception  of  full,  rich,  respon 
sive  natures,  and  the  love  and  wisdom  to  lead  such  into 
their  very  highest  use,  how  our  hearts  will  go  out  with 
His  to  harlots,  though  they  have  chosen  the  life,  and 
to  drunkards,  indulgent  of  themselves  and  others  in 
great  generosity.  For  it  is  a  field  of  crime  and  misery 
where  lovely  women  and  stalwart  men  sink  noble  na 
tures  and  talents  as  in  no  other  place.  Many  of  these 
have  natures  with  strong  callings  which  can  never  be 
satisfied  except  in  the  highest  experiences  and  touch 
of  spiritual  life.  They  are  conscious  of  a  cry  for  some 
thing  they  have  never  reached,  either  in  their  lusts  or 
in  their  periods  of  conversion  to  God  and  enjoyment 
in  His  worship. 


146     THE  INFINITE,  IN  TRINITY  AND  UNITY 

Many  have  been  as  thoroughly  converted  as  hosts 
of  others  who  are  standing  firm.  But  they  did  not, 
intelligently,  reach  that  plane  of  spiritual  life  and 
touch  with  God  and  their  fellow  man,  which  knows  no 
sex  in  its  enjoyment,  or  which  is  greater  than  intoxi 
cation  from  spirits.  It  is  for  them  if  they  close  their 
eyes  and  ears  and  use  these  and  the  other  senses  in 
their  highest  form.  And  though  many  have  gone  be 
yond  the  power  of  grasping  it,  in  their  debauchery 
and  their  perversion  of  the  natural  senses,  the  few  who 
may  be  reached,  and  the  many  who  may  be  turned  in 
bright  hope  from  entering  the  broad  way,  to  whom  it 
is  appealing  insidiously,  shall  become  channels  of 
God's  blessings  surpassing  many  others. 

In  confirmation  of  these  possibilities  let  it  be  re 
flected  that  there  are  few  men  or  women  of  great  spir 
itual  power  with  God  and  their  fellow  men  but  have 
been,  or  are,  very  susceptible  to  the  affections  or  to 
the  sense  of  touch  in  its  lower  animal  form,  if  they 
but  give  way  to  them.  And  that  it  is  owing  to  their 
environments  or  training  or  some  restraint  for  which 
they  were  not  responsible  that  they  are  in  spiritual 
work  rather  than  in  fields  of  sin  and  shame. 

The  lower  use  of  the  other  senses  is  also  displeasing 
to  God.  For  instance,  the  spiritual  sense  of  taste  is 
abused  when  one  chooses  to  feed  the  mind,  or  intellect, 
rather  than  the  spirit  within  themselves.  It  leads  to 
heaviness,  self  will,  and  self -righteousness.  The  sense 
of  sight  is  abused  when  it  gloats  over  personal  desires 
or  possessions,  instead  of  worshipping  God  because  He 
made  things  beautiful  and  desirable.  It  leads  to  avar 
ice  and  covetousness.  The  sense  of  hearing  is  abused 
in  listening  for  one's  personal  advantage  or  for  the 
degradation  of  others,  instead  of  hearing  God's  voice 


THE  INFINITE,  IN  TRINITY  AND  UNITY    147 

in  all  things  and  circumstances.  It  leads  to  wrong 
judgments,  suspicionings,  and  idle  gossip.  And  the 
sense  of  spiritual  scent  is  abused  when  one's  delight 
is  centered  in  personal  magnetism  in  himself  or  others. 
For  it  directs  one's  mind  to  self  and  the  powers  of 
self,  rather  than  upon  God  as  our  constant  source  of 
power  and  life,  above  and  about  us.  It  leads  into 
spiritualism,  occultism,  and  psychic  powers,  compre 
hended  in  ancient  Bible  times  under  the  head  of  witch 
ery  and  familiar  spirits,  which  were  universally  con 
demned.  See  2  Chron.  33 :6.  Isa.  8 :19. 

There  is  not  a  good  thing  in  either  of  these  but  may 
be  had  in  the  higher  use  of  the  senses.  And  power 
is  limited  in  the  lower,  while  in  the  higher  there  is 
absolutely  no  limit  except  our  capacity  or  willingness 
to  enter  what  God  has  for  us.  It  is  not  God's  will  that 
the  use  of  any  of  the  senses  shall  be  eliminated  as  an 
enemy  to  spiritual  enjoyment.  But  it  is  His  highest 
will  that  the  natural  enjoyment  of  them  all  shall  be 
transformed  into  spiritual  enjoyment.  And  this  shall 
be  not  only  spiritual  enjoyment  in  our  fellowship  with 
Him,  but  with  persons  of  like  precious  faith  with  us. 

For  indeed  this  possibility  of  a  richer  and  more  sen 
sible  spiritual  touch  with  God  in  proportion  to  one's 
susceptibility  to  the  touch  of  the  senses,  has  its  counter 
part  in  the  possibility  of  children  of  God  coming  into 
spiritual  touch  with  one  another.  That  is,  the  more 
pleasing  the  sensation  of  feeling  in  the  touch  of  an 
other  person,  the  greater  are  the  possibilities  of  joy 
and  fulness  in  their  spiritual  touch.  Natural  touch 
does  not  cultivate  spiritual  touch  in  such  instances, 
but  if  indulged  in  for  mere  pleasure  it  retards  the 
spiritual.  But  pleasure  in  the  natural  indicates  that 
there  is  for  us  more  perfect  spiritual  touch  than  we 


148     THE  INFINITE,  IN  TRINITY  AND  UNITY 

have  hitherto  experienced.  When  we  touch  in  the 
natural  with  that  hope  the  higher  touch  may  be  quick 
ened  and  the  lower  passes  away  in  attractiveness  in 
the  conversion  finally  of  natural  into  the  higher  pleas 
ure  of  spiritual  touch. 

It  is  precisely  the  same  with  all  of  the  senses.  For 
instance,  in  the  hearing  of  a  song,  when  beneath  the 
pleasing  voice  the  singer  has  the  baptism  of  the  Holy 
Ghost  in  a  heart  reaching  out  after  souls,  there  is 
power  which  quickens  and  converts  to  God.  And  it  is 
the  most  pleasing  song  in  the  world  to  those  who  re 
ceive  it  in  the  spirit,  while  to  others  it  may  be  very 
commonplace. 

It  is  owing  to  the  same  law  that,  when  two  are  out 
of  harmony  with  each  other  in  spiritual  life,  there  is 
little  or  no  pleasure  in  a  handshake,  or  touch  of  the 
skin.  Nor  is  there  favor  through  any  of  the  other 
senses.  There  may  be  aversion  through  them  all. 

If  touch  were  pleasing  it  would  indicate  a  still 
greater  spiritual  touch  with  one  another  than  is  being 
experienced.  But  since  this  is  impossible,  nature,  in 
true  harmony  with  her  mission  to  contribute  to  the 
spiritual,  refuses  to  permit  pleasure  in  natural  touch. 
Open  the  way  for  delightful  spiritual  touch  and  see 
how  quickly  nature  advertises  the  possibility  of  the 
spiritual  by  bringing  pleasure  into  the  natural  touch! 
She  is  never  asleep  and  never  a  laggard.  It  is  our 
spiritual  possibilities  which  are  asleep  and  Nature 
shuts  her  eyes  until  we  have  waked  from  our  slumber. 

If  but  one  of  two  persons  have  shut  off  the  possibil 
ity  of  greater  spiritual  touch  from  the  other  one,  but 
they  themselves  may  touch  the  other  one  still  more, 
natural  touch  may  be  pleasing  to  them  while  it  is  an 
aversion  to  the  other.  This  is  likely  to  be  the  case 


THE  INFINITE,  IN  TRINITY  AND  UNITY    151 

There  is  the  same  law  pertaining  to  one's  own  pleas 
ure  in  his  natural  self  through  any  or  all  of  the  senses. 
They  may  be  regarded  and  enjoyed  according  to  this 
same  law  of  the  senses  and  spiritual  life.  That  is,  such 
pleasure  is  an  index  that  there  is  greater  spiritual 
pleasure  in  a  larger  touch  with  God.  For  touch  with 
God  enlarges  with  the  conversion  of  the  natural  into 
the  spiritual.  The  natural  pleasure  of  the  senses  may, 
in  this  constant  hope,  be  made  to  contribute  to  growth 
in  the  spiritual. 

For  instance,  pleasure  in  hearing  music  may  hold  a 
hope  of  greater  touch  with  God's  voice  and  His  har 
mony.  Pleasure  in  a  home  may  in  this  hope  rivet  the 
greater  beauty  of  the  heavenly  home  in  our  conscious 
ness.  Love  of  parents,  friends,  or  children  should  in 
telligently  lure  us  into  a  larger  love  of  like  spiritual 
relations.  A  good  appetite  gives  us  assurance  of  greater 
enjoyment  in  the  taste  of  the  things  of  the  Spirit.  And 
thus  the  conversion  may  go  on  indefinitely. 

Until  the  flesh  in  a  person  has  been  overcome  in  all 
ways,  the  fact  of  susceptibility  to  pleasure  through 
the  senses  should  not  be  looked  upon  as  a  snare,  but, 
rather,  as  a  beacon  light  to  press  on  into  greater  things 
in  the  spiritual.  For  this  is  its  assurance.  When  fi 
nally  the  flesh  has  been  overcome,  not  satiated,  so  that 
one  wants  none  of  it  in  any  way,  but  turns  from  every 
feature  of  it,  his  discipleship  in  Christ  is  complete. 
This  is  the  final  ideal  of  overcoming  in  "hating"  one's 
"father  and  mother,  and  wife,  and  children,  and  breth 
ren,  and  sisters,  yea,  and  his  own  life  also."  Luke 
14:26. 

When  we  see  how  kindly  God  seeks  to  lead  us  to  Him, 
by  giving  us  pleasure  through  the  senses  long  before 
we  think  of  this  having  any  relation  to  spiritual  enjoy- 


152     THE  INFINITE,  IN  TRINITY  AND  UNITY 

ment,  does  it  not  illustrate  methods  we  should  follow 
in  winning  life  in  the  natural  to  life  in  the  spiritual, 
or  worldly  souls  into  His  salvation?  Does  it  not  prove 
to  us  that  any  way  to  please  the  natural  man  or  woman 
through  their  senses,  which  is  right,  and  when  our 
secret  motive  is  to  lead  them  into  spiritual  pleasure  in 
God's  salvation,  is  in  perfect  divine  order?  Does  it 
not  explain  to  us  why  God  so  beautifully  smiles  upon 
the  ministry  of  many  of  His  servants  who  are  soul 
winners,  but  whose  efforts  seem  to  us  who  are  of  a 
different  temperament,  to  be  "in  the  flesh,"  as  we  say? 

Truly  they  are  "in  the  flesh"  but  not  of  the  flesh. 
And  as  persons  are  attracted  to  them  through  having 
their  flesh  pleased,  the  constant,  secret  aim  of  the 
servant  of  God  to  lead  them  to  Him  for  their  final 
pleasure  at  last  prevails.  We  judge  him  from  his 
external  manifestations,  and  probably  condemn.  God 
sees  his  heart  and  honors  his  labors.  Therefore  how 
fitting  the  admonition  of  the  Word : 

"Who  art  thou  that  judgest  another  man's  servant? 
To  his  own  master  he  standeth  or  f  alleth.  Yea,  he  shall 
be  holden  up :  for  God  is  able  to  make  him  to  stand." 
Rom.  14 :4.  "Therefore  judge  nothing  before  the  time, 
until  the  Lord  come,  who  both  will  bring  to  light  the 
hidden  things  of  darkness,  and  will  make  manifest  the 
counsels  of  the  heart:  and  then  shall  every  man  have 
praise  of  God."  1  Cor.  4:5. 

And  yet  how  universal  it  is  to  judge  the  minister  of 
God  unless  his  method  of  winning  souls  appeals  to  our 
notions  of  "spirituality"  which  is  often  only  self-ality. 
And  instead  of  his  being  permitted  to  throw  all  of  his 
living  force  into  reaching  souls  in  his  own  natural, 
God-given  way  of  appealing  through  their  senses,  he 
must  curb  his  freest  channel  of  expression  and  hobble 


THE  INFINITE,  IN  TRINITY  AND  UNITY    153 

himself  with  those  of  other  persons  who  would  pass 
judgment  upon  his  own.  The  result  of  this  custom 
amongst  the  children  of  the  Lord  has  often  been  to 
either  drive  men  of  exceptional  power  in  the  Holy 
Ghost  from  an  active  ministry  or  to  mould  them  into 
an  activity  which  was  not  God's  ideal  for  them  in  use 
fulness,  nor  the  service  of  greatest  joy  in  their  Lord, 

So  much  is  the  spirit  of  the  church  of  our  Lord  Jesus 
Christ  under  the  dominion  of  social  ideas  and  customs 
that  she  will  condemn  rather  than  uphold  the  man  or 
woman  of  broad  spiritual  conception  who  dares  to  fol 
low  a  fixed  determination  to  win  souls  to  eternal  life 
at  any  cost.  For  instance,  in  order  to  reach  all  classes 
he  will  be  willing  to  lose  his  reputation  in  society. 
Even  the  church  which  has  the  grace  of  God  to  stand 
by  him  in  ordinary  efforts  among  the  cast  outs,  will 
scarcely  approve  when  he  follows  methods  which  class 
him  as  one  with  those  who  live  in  dissipation  and 
shame. 

And  yet  that  was  the  very  life  of  our  Master.  They 
said,  "Behold  a  gluttonous  man,  and  a  winebibber,  a 
friend  of  publicans  and  sinners."  Luke  7:34.  How 
few  spiritual  leaders  have  the  courage  of  familiarity 
with  those  of  evil  repute  such  as  Christ  had  with  the 
woman  at  the  well  and  with  the  one  who  ministered 
to  Him  in  Simon's  house?  And  yet  nothing  less  may 
win  them.  Where  are  the  Lord's  people  who  will  up 
hold  His  servants  who  count  no  cost  of  reputation  too 
great  for  that?  Who  will  close  their  eyes  and  ears  in 
judgment  and  discern  their  true  spirit  and  the  favor 
of  God  in  them  through  spiritual  scent  alone? 

Who,  instead  of  cautioning  and  holding  them  back 
lest  they  lose  influence  among  persons  higher  in  so 
ciety,  or  lest  they  fall  into  error  themselves,  give  them 


154    THE  INFINITE,  IN  TRINITY  AND  UNITY 

Godspeed,  holding  them  firm  and  safe  before  their 
Lord  who  is  able  to  bless  their  ministry  and  to  keep 
them  from  falling?  Indeed,  is  not  the  church  respon 
sible  for  hotbeds  of  shame  and  corruption  because  of 
her  judgment  by  the  eye  and  ear  in  condemnation, 
instead  of  her  spiritual  perception  of  the  life  in  her 
servants  which  can  not  lose  hold  upon  God,  nor  fail 
in  saving  others,  when  supported  in  faith  by  their 
brethren?  Is  not  the  church  more  anxious  for  her 
own  reputation  than  for  the  power  of  God  to  overcome 
all  evil? 


CHAPTER  IX. 
"NOTHING  SHALL  BE  IMPOSSIBLE  TO  YOU." 

In  full  harmony  with  the  law  that  complete  satisfac 
tion  of  the  natural  senses  prevents  greater  spiritual 
touch  with  God,  was  the  prohibition  of  Adam  and  Eve 
of  an  indulgence  which  should  result  in  that  condition. 
For  the  satisfaction  of  one  sense  to  that  degree  should 
prevent  a  spiritual  touch  with  God  such  as  would  give 
them  Godlike  power.  That  spiritual  touch  was  pos 
sible  then.  They  had  been  commanded  to  "be  fruitful 
and  multiply."  Gen.  1 :28.  This  command,  however, 
was  to  the  spiritual  life  and  not  to  the  natural.  God 
speaks  to  the  spiritual  in  a  man,  and  not  to  the  natural 
though  it  be  through  the  natural. 

There  was  this  dual  nature  in  man  from  his  begin 
ning.  When  God  breathed  into  man's  nostrils  "the 
breath  of  life  and  man  became  a  living  soul"  (Gen.  2: 
7)  it  was  the  breath  of  God's  own  spiritual  life  pul 
sating  thereafter  in  the  natural  or  soul  life  of  the  man, 
making  it  a  soul  "living"  in  touch  with  God.  It  was 
this  higher  life  which  received  the  command  to  mul 
tiply.  For,  as  said,  that  is  the  life  God  speaks  to, 
whether  the  impression  reaches  us  through  the  natural 
senses  or  otherwise.  And  it  was  the  lower  life  which 
was,  in  the  symbolic  account,  warned  against  satisfied 
indulgence  of  any  of  the  natural  senses,  lest  touch  with 
God  be  broken.  For  then  man  should  immediately 
reach  a  standstill,  which  should  be  death,  or  separa 
tion  from  God. 

God  does  not  cease  to  advance  for  a  single  moment, 


156     THE  INFINITE,  IN  TRINITY  AND  UNITY 

even  when  He  "rests."  The  man  who  ceases  to  try 
to  advance  with  Him  separates  himself,  during  the 
period,  from  God's  spiritual  touch  and  a  greater  spir 
itual  touch  with  his  fellow  disciple,  whether  or  not  he 
is  conscious  of  it. 

If  any  should  doubt  the  possibility  or  desirability 
upon  God's  part,  of  man  having  such  spiritual  touch 
with  God  at  the  first  as  to  produce  spiritual  offspring 
independent  of  the  natural  senses,  they  should  reflect 
upon  the  power  he  now  has  according  to  the  good  will 
of  God,  notwithstanding  the  vitiation  of  his  spiritual 
life  through  sin. 

This  power  and  God's  will  was  illustrated  when  a 
man,  with  no  strength  in  his  ankles  from  his  birth  so 
that  he  had  to  be  carried  about  as  a  child,  was  imme 
diately,  at  the  command  of  Peter,  given  life  in  his  feet 
and  he  ran  and  leaped  in  perfect  health.  Acts  3:1-8. 
If  new  life  from  coming  into  spiritual  touch  with  God, 
could  thus  come  into  drawn  and  shrunken  tissue  and 
bones  why  should  it  not  more  easily  have  taken  form 
in  a  healthy  body  consecrated  to  the  Lord,  at  the  mere 
desire  of  the  first  pair  ? 

Again,  the  disciples  were  commanded  not  only  to 
heal  the  sick  but  to  "raise  the  dead"  as  well.  Matt. 
10:8.  And  if  their  spiritual  touch  with  God  was  such 
that  at  their  command  life  should  enter  a  diseased, 
dead  body  of  flesh,  is  it  strange  that  man  should  at 
first  have  had  power  to  come  into  such  spiritual  touch 
with  Him,  that  the  life  germ  should  have  entered  a 
body  perfectly  fitted  and  set  apart  for  it? 

The  one  is  no  more  unreasonable  than  the  other.  Or 
if  so,  the  possibilities  are  decidedly  in  favor  of  the 
second  instances  in  each  query.  Is  it  not  so?  And  if 
it  is  objected  that  miracles  of  the  kind  referred  to  by 


THE  INFINITE,  IN  TRINITY  AND  UNITY    157 

the  apostles  are  wholly  in  the  remote  past,  there  is 
ample  evidence  that  can  not  be  disputed,  to  the  con 
trary.  Such  things  are  not  unusual  even  in  these  days. 
In  fact  they  cause  little  comment  amongst  those  who 
are  informed,  although  they  are  far  from  being  uni 
versal  in  answer  to  the  prayer  or  command  of  faith. 

But  perfectly  new  lungs  are  indicated  an  hour  after 
they  had  been  all  but  gone.  New  flesh  forms  almost 
instantly  where  there  had  been  putrid  and  painful  can 
cers.  Shrunken  tissues  are  made  to  round  out  and 
pulsate  with  life  they  never  had  before.  Eyes  with 
lifeless  sight  from  birth  are  filled  with  life  which  sees. 
Many  of  these  are  in  the  flesh  of  those  who  doubt 
God's  power  and  the  truth  of  His  promises,  and  the 
life  is  received  through  men  coming  into  spiritual 
touch  with  God  in  behalf  of  the  afflicted.  Should  man 
in  close  fellowship  with  God  not  more  readily  have 
had  power  to  bring  God's  own  pulsating  life  into  a 
healthy  body  in  the  beginning  by  merely  coming  into 
touch  with  His  spiritual  life  in  that  behalf? 

And  there  are  those  who  would  tell  now  about  the 
dead  being  raised  to  life,  except  that  the  world  and 
even  their  brethren  in  the  faith  of  God  are  so  hard 
of  hearing.  They  will  testify  to  the  truth  of  such 
miracles  even  in  these  days,  however,  rather  than  to 
permit  any  one  to  openly  repudiate  the  word  of  their 
Lord  in  giving  such  power  unto  men.  And  if  it  is  so 
in  lifeless,  decaying  bodies,  repelling  in  every  way, 
what  were  once  the  possibilities  in  bodies  full  of 
healthy  life  and  quick  response  to  the  best  their  Father 
in  heaven  had  for  them? 

Without  a  doubt,  had  man,  in  the  beginning,  not  lost 
but,  rather,  increased  fulness  of  spiritual  touch  with 
God  as  God  communed  with  him,  he  could  have  had 


158     THE  INFINITE,  IN  TRINITY  AND  UNITY 

the  power  of  the  Holy  Ghost  prophesied  in  Luke  1 :35, 
and  fulfilled  in  due  time.  Notwithstanding  this  last 
had  been  foretold  by  the  Lord  (Isa.  7:14)  it  is  doubt 
ful  if  many  believed  it  should  be  literally  fulfilled,  so 
contrary  to  nature  did  it  seem. 

Who  will  say  then  that  for  this  power  to  now  be 
restored  to  man  is  beyond  and  foreign  to  the  assurance 
of  Christ  that  "nothing  shall  be  impossible  to  you?" 
Matt.  17 :20.  Or  that  it  is  not  the  will  of  our  heavenly 
Father  that  it  shall  be  done  after  the  very  manner  of 
Christ's  birth,  who  should  become  the  "Firstborn  of 
many  brethren"  to  the  very  letter? 

But  man  should  expect  to  come  into  such  touch  with 
God  through  overcoming  the  subtlest  deception  Satan 
can  bring  to  bear.  He  will  withstand  such  a  victory  to 
the  very  last.  He  will  make  multitudes  believe  this 
very  thought  is  of  him.  For  then  shall  they  turn  from 
it  quickly  and  miss  the  mark  of  God's  highest  for  them. 
Satan's  highest  art  is  to  conceal  his  own  artifice. 

A  little  waiting  before  the  Lord  will  show  that  all 
it  requires  is  self-renunciation.  That  when  self  is  out 
God  comes  in.  And  when  God  comes  into  man,  as  on 
the  day  of  Pentecost,  so  that  He  fills  the  entire  room 
where  the  assembly  meets,  why  should  it  seem  strange 
that  His  Living  Presence  in  the  Holy  Ghost  should 
"come  upon"  women  and  "the  power  of  the  Most  High 
overshadow"  them? 

Is  the  world  not  waiting  for  Christ  to  come  again? 
Is  it  not  throbbing  to  receive  His  power  to  overcome 
sin?  Has  not  science  advanced  and  moral  influence 
increased  until  practical  Christianity  as  manifested  is 
often  put  to  shame  because  the  strongest  Christians 
are  weak?  Is  not  the  time  about  here  for  the  Pres 
ence  of  Christ  to  show  Himself? 


THE  INFINITE,  IN  TRINITY  AND  UNITY    159 

And  yet — is  the  world  ready  for  His  final  glory? 
Has  man  subdued  and  utilized  more  than  a  small  por 
tion  of  the  earth  in  obedience  to  the  command  in  Gen. 
1 :28?  Is  God,  who  was  not  willing  that  the  fragments 
be  wasted  when  Christ  fed  the  multitude,  so  prodigal 
of  His  substance  as  to  leave  so  much  of  the  earth  a 
waste  which  might  bless  many  if  time  should  permit? 
Or  is  the  world  so  wicked  there  is  no  hope  for  it  ?  Are 
there  not  multitudes  of  men  and  women  with  tender 
hearts  and  noble,  who  would  readily  receive  a  Christ 
of  power  and  love,  if  He  were  but  manifest  to  them? 
And  shall  swift  judgment  fall  upon  them  because  we 
fail  to  manifest  Him? 

All  these  are  questions  to  make  us  pause  and  con 
sider  if  we  have  lived  up  to  our  privileges  in  making 
the  world  what  it  should  be  before  God  shall  take  hold 
in  judgment.  And  if  we  have  not,  to  call  out  to  God 
to  spare  it  for  a  time  that  we  shall  be  guiltless  before 
Him,  and  to  give  us  the  privilege  of  suffering  more 
with  Him  that  we  may  share  in  His  glory. 

That  Christ  should  come  to  earth  again  in  that 
way,  before  His  final  coming  in  His  Father's  glory,  is 
not  inconsistent  with  God's  will  that  His  disciples 
"bear  much  fruit."  For  they  shall  aspire  to  the  great 
est  work  God  has  for  them.  And  what  is  greater  than 
this?  And  if  one  generation  says  it  is  impossible,  an 
other  shall  prove  that  nothing  is  impossible  with  Him. 

A  race  of  beings  thus  born  shall  probably  not  die, 
for  Christ  "hath  abolished  death."  2  Tim.  1:10.  If 
we  can  not  accept  this  saying  for  us,  in  the  visible, 
why  shall  we  deny  it  for  them?  This  race  may  be 
numerous,  fulfilling  literally  the  scripture,  "as  the 
lightning  cometh  out  of  the  east,  and  shineth  even 
unto  the  west ;  so  shall  also  the  coming  of  the  Son  of 


160     THE  INFINITE,  IN  TRINITY  AND  UNITY 

man  be.  For  wheresoever  the  carcass  is,  there  will 
the  eagles  be  gathered  together."  Matt.  24:27.  That 
is,  wherever  dying  spirits  and  diseased  bodies  and  hu 
man  needs  are  manifest  He  shall  appear  in  power,  as 
these  "many  brethren"  of  our  Lord  are  scattered 
throughout  the  earth,  in  their  ministry. 

If  it  be  objected  that  the  scriptures  assure  us  that 
when  He  conies  again  He  "shall  so  come  in  like  man 
ner  as  ye  have  seen  Him  go  into  heaven,"  when  "a 
cloud  received  Him  out  of  their  sight,"  one  can  hear 
many  relate  visions  they  have  had  "seeing"  Him  com 
ing  in  that  very  way.  That  none  are  looking  for  His 
coming  also  in  the  way  we  are  speaking  of  signifies 
little. 

The  Israelites  did  not  look  for  a  deliverer  to  come  as 
Moses  came.  Nor  was  Elijah's  second  appearing  looked 
for  in  John  the  Baptist.  Perhaps  no  one  would  yet 
recognize  it  if  Christ  had  not  revealed  the  truth.  Matt. 
17:12.  Nor  did  the  Jews  expect  Christ  to  come  as  He 
did.  Even  to  the  disciples  who  knew  Him  best  was  the 
truth  hid,  while  to  a  centurion  it  was  revealed.  Mark 
14:50.  Luke  24:21.  Jno.  20:25.  Mark  15:39.  Hence 
let  Christians  take  heed  lest  He  come  unawares  in  ways 
they  are  not  looking  for  Him.  But  be  ye  ready  to  re 
ceive  Him  and  magnify  His  name  when  He  does  come. 

And  if  there  are  believers  who  think  we  are  forsee- 
ing  things  too  great  for  mankind  in  the  part  men  and 
women  play  in  them,  be  ye  warned  that  there  are 
enough  who  are  not  of  our  Lord's  faith,  but  are  mighty 
in  this  world,  who  see  it  wholly  consistent  with  hu 
manity  who  are  in  touch  with  a  mighty  God.  Shall 
the  saints  doubt  more  than  they? 

The  period  which  should  favor  such  a  manifestation 
of  God  upon  earth  is  about  the  time  of  the  restoration 


THE  INFINITE,  IN  TRINITY  AND  UNITY    161 

of  the  Jews  to  Palestine,  when  God  will  show  Himself 
to  Israel,  His  firstborn  of  nations,  in  power  that  shall 
turn  them  to  the  Christ.  At  that  time  shall  be  ful 
filled  the  remarkable  statement  of  Isa.  4:1, 

"And  in  that  day  seven  women  shall  take  hold  of 
one  man,  saying,  We  will  eat  our  own  bread,  and  wear 
our  own  apparel :  only  let  us  be  called  by  thy  name,  to 
take  away  our  reproach." 

Why?  What  "reproach"?  Is  it  a  time  of  shame? 
Is  it  not  implied  that  the  "reproach"  is  from  the  fruits 
of  shame?  Is  it  a  day  when  polygamy  is  a  shelter  to 
even  the  woman  who  would  claim  no  support  from  a 
man?  What  kind  of  a  "day"  is  it,  really? 

It  shall  be  a  day  "in  the  last  days,  that  the  mountain 
of  the  Lord's  house  shall  be  established  in  the  top  of 
the  mountains,  and  shall  be  exalted  above  the  hills; 
and  all  nations  shall  flow  into  it."  Isa.  2:2.  And 
"when  the  branch  of  the  Lord  shall  be  beautiful  and 
glorious,  and  the  fruit  of  the  earth  shall  be  excellent 
and  comely  for  them  that  are  escaped  out  of  Israel." 
"When  the  Lord  shall  have  washed  away  the  filth  of 
the  daughters  of  Zion,  and  shall  have  purged  the  blood 
of  Jerusalem  from  the  midst  thereof  by  the  spirit  of 
judgment,  and  by  the  spirit  of  burning."  Isa.  4:2,  4. 

Then  it  is  not  a  day  of  shame.  It  is  a  time  of  tri 
umph  and  not  of  disgrace.  The  culminating  time  of 
blessings  long  promised  and  not  the  time  of  desertion 
by  God.  Are  we  not  entering  these  "last  days"  now, 
when  we  are  just  getting  ready  to  do  things  upon  the 
earth  in  the  name  of  our  Lord?  Then  shall  this  life 
suddenly  be  cut  off  before  we  are  permitted  to  magnify 
the  Lord  in  the  highest  spiritual  service  of  which  we 
know?  Is  there  not  a  period  of  greater  and  humbler 
service  we  may  have  a  part  in  before  our  Lord  comes 
in  the  glory  of  the  very  heavens? 


162     THE  INFINITE,  IN  TRINITY  AND  UNITY 

But  let  Isaiah  4:1  be  interpreted  along  the  line  we 
have  been  noticing  of  the  coming  of  Christ  through 
the  ministry  of  the  disciples  of  the  Lord,  and  how  sim 
ple  it  is!  For  truly  if  it  please  the  Lord  to  visit  vir 
gins  as  in  the  days  of  Joseph  His  visitation  shall  be 
one  of  joy  and  honor  and  not  of  humility  and  ostra 
cism  because  of  it.  Therefore  may  we  not  expect  Him 
to  hear  and  respond  to  their  natural  cry  to  be  freed 
from  reproach  that  should  fall  upon  them  through 
this  ministry,  though  they  are  ready  and  willing  to 
bear  everything  else  attending  it,  even  to  earning 
their  own  clothes  and  food?  Surely  it  is  a  holy  cry 
in  a  holy  service,  well  fitting  to  the  time  when  the  Lord 
will  bring  glory  upon  spiritual  Zion. 

It  may  all  be  understood  consistent  with  God's  gra 
cious  kindness  when  we  regard  the  "man"  here  re 
ferred  to  as  the  spiritual  body  of  Christ,  the  "church 
of  the  firstborn."  Heb.  12 :23.  It  is  highly  fitting  that 
such  a  triumph  should  be  the  mission  of  the  Church 
of  the  Firstborn,  and  that  a  woman  should  receive 
such  power  only  through  this  church.  It  represents 
the  Body  of  Christ  in  His  most  perfect  form  upon 
earth.  Furthermore,  a  virgin  might  easily  be  under 
suspicion  amongst  well  meaning  people,  except  under 
the  spiritual  protection  and  defense  of  the  Church  of 
the  Firstborn,  in  witness  to  her  chaste  and  blameless 
life,  and  the  peculiar  baptism  of  the  Holy  Ghost  with 
which  the  Lord  should  favor  His  handmaiden. 

"Seven  women"  is  no  doubt  symbolical  of  a  perfect 
number  to  do  the  ministry  the  Lord  has  for  women  in 
a  group  of  this  church.  And  when  their  ministry  is 
perfected  who  shall  say  we  shall  not  see  an  affirmative 
answer  to  the  query  of  Isa.  66:8,  "Shall  a  nation  be 
born  at  once?"  And  then  shall  we  not  see  the  grace 


TEE  INFINITE,  IN  TRINITY  AND  UNITY    163 

of  our  Lord  towards  His  real  Israel,  in  verses  5-14, 
and  Isa.  4:2-6? 

We  may  expect  that  only  men  and  women  who  are 
unmarried,  as  a  rule  (see  1  Cor.  7:32-34),  who  have 
this  hope  of  God's  mighty  manifestation  upon  the 
earth,  will  be  willing  to  crucify  self  until  they  are  of 
one  spirit,  seeing  "eye  to  eye"  with  each  other  in  the 
Church  of  the  Firstborn,  as  is  necessary.  It  is  only 
when  there  are  a  sufficient  number  of  "one  accord" 
in  heart  and  soul  in  the  ministry  of  this  church  that  we 
can  expect  God  to  manifest  His  Mighty,  Holy  Hand. 
For  there  is  room  in  all  of  this  for  such  subtle  en 
croachments  of  Satan  to  bring  reproach  upon  the  name 
of  Christ  that  only  the  Father's  loving  hand  can  keep 
him  out. 

Before  even  the  Church  of  the  Firstborn  may  be 
entrusted  with  so  great  a  mission  there  must  be  a 
band  of  men  and  women  representing  her  ministry 
who  have  hearts  of  the  Savior's  own  love  and  tender 
ness  when  He  refused  to  condemn  a  harlot  brought  be 
fore  Him  in  just  accusation.  They  must  be  the  pro 
tectorates  of  all  cast  outs  before  the  Lord  will  entrust 
to  their  keeping  His  holy  ones  whom  the  world  should 
overwhelm  with  shame.  For  these  chosen  handmaidens 
of  the  Lord  shall  truly  walk  in  fellowship  with  the 
Father  in  the  Unseen  ere  they  shall  with  joy  accept 
this  service  of  the  Lord  in  the  Seen. 

That  God  has  never  performed  such  a  work  upon 
earth  should  bring  no  doubts  to  any.  In  the  first  place, 
in  how  many  church  sects  does  there  flow  a  love  like 
this?  To  the  cast  outs  in  shame,  or  to  those  who  are 
suspicioned  of  evil?  And  does  not  the  church  at  large 
hold  herself  aloof  from  them  instead  of  losing  her  repu 
tation  as  the  Master  did,  to  save  them?  How  many 


164     TEE  INFINITE,  IN  TRINITY  AND  UNITY 

congregations  are  there  which  would  receive  a  state 
ment  from  a  messenger  of  the  Lord  regarding  His 
handmaiden  with  the  simple  faith  of  Joseph,  as  in 
Matt.  1:20,  24?  How  many  do  not  shun  a  nameless 
child  who  is  perfectly  innocent  of  the  crime  of  his 
birth?  Then  how  many  have  the  humility  of  spirit 
to  receive  a  Son  of  God  born  of  the  Holy  Ghost?  Truly, 
if  men  are  not  faithful  in  that  which  is  least  how 
shall  the  Lord  commit  to  them  the  true  riches  from 
heaven? 

Therefore,  is  it  not  true  the  church  has  never  been 
able  to  receive  the  coming  of  Christ  the  second  time, 
in  this  way,  with  a  love  that  "thinketh  no  evil,"  since 
Christ's  ascension  until  the  present  day?  And  is  it 
not  significant  that  the  time  has  arrived  when  a  body 
of  His  children  have  been  formed  which  verily  has 
this  love  as  the  watchword  of  her  usefulness  in  the 
world?  Whose  avowed  world- wide  mission  has  been 
to  show  the  true  self-sacrificing  love  of  a  crucified 
Savior  to  the  outcasts  of  all  the  earth  whom  no  one 
else  wants,  impartially  with  all  other  classes  of  society  ? 
And  that  upon  the  very  morning  of  the  completion  of 
this  manuscript  a  Home  was  formally  dedicated  to 
"nameless  infants,"  by  this  body,  to  show  them  the 
care  and  love  given  to  the  babes  of  kings  and  queens? 
And  when  we  say  that  this  was  all  done  in  total  ignor 
ance  of  what  we  have  written  or  known,  do  we  not  see 
the  hand  of  the  Lord  at  work  in  this  very  line?  For 
we  were  not  permitted  by  Him  to  reveal  it  to  them. 
They  read  of  it  for  the  first  time  in  this  book. 

But  Christ  could  not  possibly  come  again,  consistent 
ly  with  God's  spiritual  laws  until  a  spirit  of  this  kind 
dwelt  in  His  church  upon  earth.  For  in  His  first  com 
ing  He  was  a  nameless  infant,  and  His  church  must  be 


THE  INFINITE,  IN  TRINITY  AND  UNITY    165 

willing  to  receive  Him  as  readily  as  Joseph  was.  If 
we  do  not  receive  all  nameless  children  with  Heaven's 
love  what  assurance  is  there  that  we  should  receive 
Him  when  He  appears  that  way?  And  we  may  even 
now  hinder  His  coming  by  our  lack  of  perfect  love. 

Again,  no  company  of  saints  has  ever  tested  Him 
fully,  insomuch  that  they  "have  resisted  unto  blood, 
striving  against  sin."  Heb.  12:4.  The  greatest  at 
tractiveness  between  two  persons  is  naturally  between 
men  and  women,  and  before  this  has  reached  its  high 
est  in  spiritual  power  there  has  usually  resulted  the 
fruits  of  marriage  amongst  them,  their  voluntary  sep 
aration  for  the  Gospel's  sake,  or  sin. 

There  has  not  been  the  distinction  made  between  the 
Seen  and  Unseen  life  as  noted  in  former  chapters. 
This  power  is  in  the  Unseen.  When  mixed  with  the 
Seen  it  is  weakened.  And  even  in  their  highest  as 
pirations  have  not  men  and  women  tried  to  mix  the 
Seen  and  the  Unseen? 

But  they  have  never  been  as  beautiful  to  each  other 
as  it  is  their  privilege  to  be.  The  heavenly  beauty  each 
is  destined  to  bear  in  self-renunciation  for  the  love  of 
God  has  been  snatched  away  from  its  placement  by 
the  Lord  before  its  fresh  bloom  has  scarce  been  seen, 
while  earth's  best  has  been  reaped  in  the  lower  life. 
Self-renunciation  has  not  been  perfected  in  self -cruci 
fixion  because  each  have  not  seen  Heaven's  attraction 
in  the  other.  And  self-renunciation  must  be  perfect. 
Why  is  it  strange,  then,  that  such  things  have  not  been 
anticipated  by  the  children  of  the  Lord?  Strange 
would  it  be  had  they  been. 

Doubtless  a  woman  who  is  the  favored  handmaiden 
of  the  Lord  in  this  ministry  must  have  His  grace  to 
assume  a  Biblical  spiritual  relation  to  those  who  lead 


166     THE  INFINITE,  IN  TRINITY  AND  UNITY 

in  this  warfare.  That  is,  of  obedience  and  reverence 
to  the  will  or  wish,  but  not  command,  of  men  to  whom 
she  looks  as  her  spiritual  head.  See  1  Cor.  11 :3.  Eph. 
5:23.  Perhaps  it  is  to  this  great  accomplishment 
through  her  that  the  word  of  God  has  always  pointed 
in  His  approval  of  obedience  of  woman  to  man  under 
all  circumstances.  And  as  women  are  faithful  in  minor 
duties  in  this  relation  they  prepare  themselves  for  the 
greatest  honor  the  Almighty  can  bestow  upon  mortals. 
And  if  men  have  not  advanced  accordingly,  women 
shall  be  honored  with  spiritual  blessings  anyhow,  be 
cause  of  their  faithfulness  in  obedience,  as  Sarah  was. 

There  is  also  a  high  spiritual  ministry  for  women 
in  the  times  when  these  things  shall  be  manifest.  For 
it  is  an  ideal  state  of  the  Church  of  the  Firstborn  when 
man  shall  stand  in  the  place  of  ministry  God  has  for 
him.  When  he  may  minister  in  the  Most  Holy  Place 
(Ex.  26:33.  Heb.  10:19)  of  the  Lord's  spiritual  sanc 
tuary.  When  he  shall  minister  such  truths  from  the 
Father  Himself  that,  instead  of  his  needing  to  go  forth 
to  proclaim  them,  the  world  of  those  who  hunger  in 
spirit  shall  flow  to  that  place  to  receive  knowledge  of 
the  Lord  (Isa.  2:3)  as  they  did  from  the  Day  of  Pen 
tecost  until  persecution  came  because  of  the  healing 
of  the  lame  man,  and  the  preaching  of  Christ's  resur 
rection.  But  in  "the  last  days"  the  people  can  bear 
such  things  without  antagonism,  as  then. 

It  is  God's  ideal,  when  man  shall  live  so  close  to  the 
Father  that  Satan  can  not  deceive  him.  1  Jno.  5:18. 
When  he  shall  unfold  truths  right  from  the  Father's 
heart  which  shall  endure  forever. 

Then  shall  the  man  who  ministers  in  these  deeper 
mysteries  of  God,  unto  which  he  is  called  (1  Cor.  4:1), 
be  followed  by  "seven  women,"  or  a  number  sufficient 


THE  INFINITE,  IN  TRINITY  AND  UNITY    167 

for  a  perfect  work,  as  noted,  not  for  support  or  pleas 
ure,  as  if  to  eat  his  bread  or  to  be  clothed  by  him,  as 
though  the  relation  were  a  social  one,  but  for  God's 
service  under  him.  Not  many  men  are  called  to  this 
ministry  (Jas.  3:1),  which  is  reached  through  great 
crucifixion  such  as  few  will  bear.  And  a  man  is  not 
fitted  for  its  effectiveness  apart  from  women. 

The  man  who  is  called  to  teach  from  within  the  Most 
Holy  Place  becomes  a  teacher  comparatively  few  will 
receive  in  all  things.  He  dare  not  contend  for  the 
truths  he  receives  and  gives  out  because  they  are  God's, 
and  he  must  keep  hands  off.  2  Sam.  6:7.  Only  thus 
can  he  keep  on  receiving.  Women  can  receive  from 
him  and  explain  the  truths  to  others.  They  will  accept 
from  her  in  faith  what  they  will  not  receive  from  him 
through  doubts,  just  as  in  the  natural  a  woman  can 
reveal  the  man  whom  she  understands  as  he  himself 
can  not,  because  of  the  harsh  and  rough  crust  he  pre 
sents  to  the  world.  Her  own  sacrifice  of  self,  as  she 
ministers  under  man  as  her  spiritual  head,  gives  her 
entrance  into  hearts  which  would  be  steeled  against 
him.  Neither  can  accomplish  God's  purpose  alone  in 
this  higher  ministry,  because  of  which  Paul  truly  says, 
"Neither  is  the  man  without  the  woman,  neither  the 
woman  without  the  man,  in  the  Lord." 

Be  it  known,  however,  that  this  place  of  man  and 
woman's  ministry  is  the  humblest  there  is.  So  humble 
that  it  shall  not  be  published  loudly,  but  they  shall  be 
known  by  the  power  and  wisdom  which  go  out  from 
them,  so  that  others  seek  them.  It  is  the  Father's  own 
way  in  the  Unseen.  It  is  a  ministry  wherein  "the  lofty 
looks  of  man  shall  be  humbled,  and  the  haughtiness  of 
man  shall  be  bowed  down,  and  the  Lord  alone  shall  be 
exalted  in  that  day."  Isa.  2  ill,  17. 


168     THE  INFINITE,  IN  TRINITY  AND  UNITY 

In  this  ministry  a  man  dare  not  cover  his  head  (1 
Cor.  11 :4)  because  the  hand  of  the  Lord  is  felt  directly 
upon  his  brain,  as  it  were,  controlling  his  mind,  and 
the  touch  of  a  covering  confuses  him,  thus  "dishonor 
ing  his  head"  by  permitting  something  to  come  be 
tween  them.  In  every  thought,  when  in  that  place,  he 
exalts  the  Lord  alone  by  acknowledging  it  is  from  Him 
and  not  of  himself  in  any  way.  And  there  the  woman 
who  performs  her  priestly  office  under  him,  manifests 
the  man's  ministry  as  above  her  own  by  veiling  or 
covering  her  own  head  as  a  token  of  submission  to  him. 
1  Cor.  11 : 5.  And  she  exalts  the  Lord  alone  by  thus 
honoring  His  order  of  service,  and  presenting  the 
truths  received  of  the  man  as  being  of  the  Lord. 

Many  of  the  truths  we  are  considering  are  things 
which  have  been  hid  "from  the  wise  and  prudent"  in 
terpreters  of  scripture,  through  the  ages,  because  their 
time  of  unfoldment  was  not  at  hand,  such  as  we  are 
now  seeing.  And  even  in  this  age  of  great  things  being 
done  among  men,  these  very  wonders  of  God,  accom 
plished  in  the  invisible  church  of  the  firstborn,  will  be 
largely  swallowed  up  in  the  vortex  of  spiritual-human 
passion,  activity,  doubt,  and  greed,  in  a  satisfied  lower 
state  of  spiritual  achievement,  by  those  who  know  not 
the  power  of  the  invisible  church  in  the  midst  of  the 
visible. 

When  these  laws  of  the  Spirit  are  known  and  chil 
dren  of  God  place  themselves  in  obedience  to  the  higher 
laws  of  the  senses  without  abusing  them  to  their  selfish 
indulgences,  the  attraction  of  the  flesh  between  two 
or  more  need  not  be  feared.  The  loveliness  of  children 
of  God,  one  to  another,  is  very  significant  spiritually. 
For  it  is  not  flesh  as  flesh  which  attracts  the  truly 
spiritually  minded,  but  the  flesh  is  an  index  to  the 


THE  INFINITE,  IN  TRINITY  AND  UNITY    169 

possibility  of  the  spiritual  life  in  the  "agreement"  of 
the  persons  attracted  to  each  other.  The  absence  of 
attraction  signifies  a  limit  to  spiritual  union  which 
should  be  deplored  rather  than  accepted  with  the  wrong 
idea  common,  that  it  signifies  the  "flesh"  is  dead,  when 
it  is  only  sleeping,  and  not  very  soundly  at  that.  Give 
it  a  chance  and  it  will  manifest  itself  in  some  way  be 
sides  attraction.  Probably  in  aversion  or  indifference 
or  opposition. 

There  is  no  question  but  that  responsiveness  be 
tween  two  or  more  in  their  spiritual  lives  induces  con 
geniality  in  the  flesh,  especially  between  opposite  sexes. 
Cupid  is  successful  in  all  religious  boarding  schools. 
No  sooner  are  men  and  women  free  in  the  power  of 
the  Spirit  in  Christian  missions  than  marriages,  or 
entanglements  worse  than  marriage,  often  begin 
amongst  persons  who  had  previously  dismissed  all 
thought  of  such  things. 

Evil  need  have  no  place  when  the  relation  growing 
naturally  in  the  flesh  through  spiritual  union  is  re 
garded  intelligently.  For  what  should  otherwise  be 
regarded  as  a  temptation  in  the  flesh  is  but  an  inspira 
tion  to  advance  together  in  power  in  the  Lord,  which 
should  be  impossible  otherwise. 

No  one  should  venture,  however,  into  that  which  he 
has  reason  to  fear.  In  relations  of  this  kind  he  should 
not  take  any  chances  whatever  in  the  thought  of  run 
ning  the  gauntlet  of  danger,  with  a  hope  of  great 
power  with  God  if  he  succeeds.  For  self  would  be  at 
the  bottom  of  it  and  he  should  surely  fail.  Self  must 
be  eliminated  in  all  motives  and  God  must  be  con 
sciously  within  if  one  would  see  His  power  manifested. 

God  has  no  favorites  in  this.  All  persons,  regardless 
of  temperament  or  inherited  hindrances  of  responsive- 


170     THE  INFINITE,  IN  TRINITY  AND  UNITY 

ness,  may  have  their  natures  mellowed  to  the  attrac 
tiveness  of  the  Spirit  of  the  Lord  when  self  is  out  of 
God's  way.  And  no  favors  in  temperament  or  birth 
can  overcome  the  hindrances  of  self  unless  God  takes 
its  place.  One  shall  not  go  forth  in  this  warfare,  in 
which  the  sensitiveness  of  the  Spirit  is  very  delicate, 
except  with  the  happy  consciousness  of  God's  presence 
to  withstand  the  adversary. 

It  is  a  beautiful  truth  of  heaven  not  always  recog 
nized,  that  in  all  union  of  men  and  women  as  co- 
workers  in  the  Lord,  the  responsibility  is  upon  men 
and  not  upon  women.  He  is  her  head,  and  as  a  man 
of  God  he  is  not  justified  in  faulting  her  for  any  error 
her  weaker  nature  may  lead  him  or  her  into.  Weak 
ness  towards  him  signifies  a  meek  and  obedient  spirit 
before  him,  which,  in  the  sight  of  God,  in  their  labors 
together,  is  of  great  price. 

Before  God  he  is  obliged  to  bear  her  weakness,  if 
any,  while  she  works  with  him  in  any  spiritual  cause 
whatever.  Otherwise  she  may  not  trust  him  at  all  as 
her  spiritual  head  or  leader.  Eph.  5 :23.  1  Cor.  11 :3, 
7.  She  would  be  obliged  to  cultivate  a  nature  of  fear 
and  restraint  which  should  prevent  her  openness  to 
God's  Spirit  when  He  chose  to  bless  her  in  His  highest 
manner.  And  in  the  highest  manner,  such  as  we  have 
been  considering,  she  must  be  as  free  towards  him  as 
a  child  towards  its  parent,  or  as  she  is  toward  God. 

This  is  important.  For  man  is  now  God's  chosen 
channel  of  ministry  of  the  Holy  Ghost  as  the  angel 
from  heaven  was  in  the  annunciation  to  Mary.  And  if 
the  channel  be  clogged  through  a  fleshly  reserve  how 
shall  God  come  in  unto  her  in  this  way  with  His  abid 
ing  presence?  However,  God  may  be  thus  brought  to 
earth  by  man,  not  by  trying,  but  through  perfect  love, 
as  in  chapter  twelve. 


THE  INFINITE,  IN  TRINITY  AND  UNITY    171 

There  must  be  a  freedom  from  fear  as  if  giving  her 
life  in  spirit,  soul,  and  body  into  his  power,  confident 
that  the  Holy  Spirit  of  self-renunciation  should  con 
trol  him  so  that  only  the  power  and  courtesy  of  that 
Spirit  should  manifest  itself  through  Him.  It  is  the 
spirit,  not  deed,  of  giving  each  to  the  other  wholly, 
as  illustrated  in  the  Spirit  of  God  giving  Himself 
wholly  to  us,  described  in  chapter  twelve,  which  must 
avail  in  the  wondrous  work  we  are  speaking  of.  But 
the  moment  the  spirit  of  self  in  him  moves  to  such 
giving,  in  the  desire  to  receive,  death,  or  separation 
from  God's  Spirit,  enters,  and  there  is  failure.  Or  per 
haps  a  demon  may  be  brought  forth. 

In  all  of  this  the  promptings  of  the  flesh  beyond 
one's  wish  or  power  need  not  alarm  the  child  of  God. 
It  is  but  one  of  the  "temptations"  which  Christ  endured 
when  He  was,  "in  all  points  tempted  like  as  we  are, 
yet  without  sin."  It  is  not  sin  to  be  prompted  by  the 
flesh,  but  sin  is  in  yielding  in  either  desire  or  act,  to 
the  promptings.  Eve  yielded  to  the  desire  of  the  flesh 
before  the  deed  was  done.  It  is  as  we  overcome 
the  promptings  of  the  flesh,  and  not  as  we  run  away 
from  the  presence  of  the  temptation,  that  God  becomes 
strong  in  us. 

Most  persons  remain  weaklings  because  they  flee 
from  the  allurements  of  the  flesh  if  they  do  not*  yield 
to  them.  They  should,  instead,  "stand  still  and  see  the 
salvation  of  the  Lord"  by  keeping  true  to  Him  in  the 
face  of  the  tempter,  who  is  in  self,  always.  Then  His 
Spirit  should  enable  them  to  overcome.  As  one  makes 
this  his  practice  temptations  of  all  kinds,  each  follow 
ing  one  more  subtle  than  the  former,  will  confront 
him.  And  when  he  or  she  remains  immovable  from 
God,  filled  with  God's  Holy  Spirit  of  Self-renunciation 


172     THE  INFINITE,  IN  TRINITY  AND  UNITY 

to  overcome  every  temptation,  they  shall  prevail.  When 
they  shall  have  reached  that  strength  that  no  possible 
temptation  can  separate  them  from  God,  and  lead  them 
to  the  desire  of  self,  the  things  in  this  chapter  are 
easily  possible. 

It  is  man's  place  to  appear  before  her  in  the  loveli 
ness  and  strength  of  a  god,  and  she  shall  be  innocent  of 
any  weakness,  through  him  bearing  it.  God  accepts 
her  through  his  intercession  exactly  as  man's  weakness 
is  borne  through  Christ,  his  Head.  This  is  true  whether 
the  man  be  her  husband  or  her  spiritual  leader.  If 
men  were  real  men  of  God  no  Godly  woman  would 
ever  "fall."  The  things  we  are  noting  require  real 
MEN  of  GOD. 

The  sad  disappointments  universal  in  most  efforts 
to  raise  "fallen"  women  to  a  life  established  in  their 
inheritance  in  Christ,  is  largely  from  the  failure  of 
men  to  reach  God's  side,  where  they  may  have  wisdom 
and  strength  added  to  tenderness,  to  lead  women  to 
victory.  There  are  few  women  who  would  not  faith 
fully  follow  such  a  leader.  Men  who  can  direct  and 
inspire  and  comfort  at  just  the  right  moment,  so  that 
the  tendency  to  sin  is  swallowed  up  in  obedience  to  a 
will  and  strength  they  do  not  wish  to  resist.  It  is  the 
absence  of  such  leadership  in  men  which  often  dis 
heartens  those  who  yearn  for  freedom  from  self.  And 
in  its  absence  it  is  easy  to  turn  and  lure  men  to  the 
wishes  of  self. 

Therefore  it  is  that  the  redeeming  of  women  from 
lives  of  shame  by  men  who  must  be  led  by  stronger 
women,  or  by  women  who  can  not,  from  the  very  na 
ture  of  creation,  take  the  place  of  strong  men,  will 
always  be  the  greatest  failure  in  human  Christian 
endeavor.  But  let  men  arise  in  the  strength  of  spir- 


THE  INFINITE,  IN  TRINITY  AND  UNITY    173 

itual  manhood,  as  is  their  reasonable  service  of  God, 
and  we  shall  see  results  which  are  different.  Then 
women  who  are  created  to  power  and  accomplishment 
in  motherly  natures  surpassed  by  none,  and  equaled 
by  few,  may  be  turned  into  angels  of  light  and  mercy 
for  good,  instead  of  becoming  the  greatest  enticements 
for  evil  which  Satan  controls. 

This  requires  men  who  dare  occupy  places  in  the 
lead  of  women,  such  as  God  has  appointed  them,  being 
the  head  of  woman  "even  as  Christ  is  the  head  of  the 
church."  Or,  as  far  ahead  of  her  in  the  warfare  with 
Satan's  darkest  spiritual  forces,  alone,  as  the  frontier 
man  in  warfare  with  the  elements  bears  their  brunt 
more  than  does  the  woman  who  keeps  his  house  for 
him. 

In  the  church  men  are  not  men  as  women  are  women. 
Woman  is  not  to  be  faulted  that  she  has  caught  up 
with  man  and  has  often  surpassed  him  in  the  spiritual 
battle  going  on.  Because  the  Lord  says,  in  speaking 
of  the  "last  days,"  that,  "As  for  my  people,  children 
are  their  oppressors,  and  women  rule  over  them"  (Isa. 
3:12),  it  is  not  to  her  discredit.  But  it  is  to  the  spir 
itual  shame  of  men  who  have  not  been  men,  capable 
of  such  "rule"  in  the  house  of  the  Lord  that  women 
should  joyfully  bow  in  obedience  to  their  wishes  or 
wills,  without  command  or  rule.  Or  that  forces  of  the 
world  as  weak  as  children  in  comparison  to  the  weak 
things  of  God,  should  "oppress"  them.  Is  it  not  so? 

Not  until  men  of  God  have  reached  their  appointed 
place  ahead  of  the  women  living  who  are  most  in  touch 
with  God,  dare  we  say  these  things  are  unreasonable 
in  the  Lord.  Spiritual  men,  to  occupy  this  place,  must 
be  as  far  ahead  of  pious  women  as  are  the  kings  of 
finance,  commerce,  science,  and  invention  in  advance 


174     THE  INFINITE,  IN  TRINITY  AND  UNITY 

of  women  in  the  same  spheres  respectively.  If  not, 
what  lesson  do  they  teach  us  in  this  ? 

Is  it  not  true  that  only  in  spirituality  are  real  cap 
able  men  weak  enough  to  be  satisfied  with  a  work  in 
comparison  with  women,  such  as  would  shame  and 
humiliate  strong  men  of  the  world  in  relation  to  the 
world's  leaders  of  women  in  the  same  line?  All  the 
fault  of  this  does  not  lie  with  individuals  among  men. 
Each  has  his  respective  "gift  of  the  Spirit"  as  noted 
in  chapter  three,  to  be  sacredly  used.  But  men  have 
not  had  the  forbearance  and  love  and  esteem  of  each 
other  in  the  Lord's  Body  to  which  they  are  surely 
called.  They  do  not  equal  the  wisdom  of  the  world  in 
the  organization  of  their  forces,  which  are  spiritual. 

We  have  no  controversy  with  those  who  see  differ 
ently  upon  these  matters.  This  is  no  day  for  conten 
tion,  but  of  mighty  and  powerful  living  in  the  Lord. 
Without  this  interpretation  of  the  spirit  of  the  word 
of  the  Lord  it  is  very  puzzling  to  understand  some  por 
tions  of  it.  For  instance,  the  command  to  "be  fruitful 
and  multiply  and  replenish  the  earth"  (Gen.  1:28), 
and  then  the  condemnation  written  in  the  symbolic 
account  of  apparent  obedience  to  that  command,  in 
the  third  chapter  of  Genesis. 

Again,  Christ's  commendation  of  abstinence  from 
marriage  (Matt.  19:11,  12),  in  contrast  with  the  first 
command,  considering  what  the  end  should  be  if  all 
were  to  heed  Him.  To  place  women  as  spiritual  helps 
only  to  men,  as  God's  highest  relation  for  them,  would 
be  to  both  rebuke  the  command  heretofore  noted,  and 
to  condemn  many  who  have  married,  not  for  the  lust 
of  the  flesh,  but  with  God's  highest  in  view.  If  they 
have  not  seen  that  highest  in  the  light  we  present, 
they  are  innocent  of  transgression.  It  would  further- 


THE  INFINITE,  IN  TRINITY  AND  UNITY    175 

more  seem  strange  that  abstinence  should  place  those 
of  Rev.  14 :3, 4,  in  such  peculiar  favor  with  God 
through  ignoring  His  creation  of  sex. 

This  is  the  more  noteworthy  when  we  consider  that 
it  is  male  and  female  which  formed  the  creation  of 
man  in  the  image  of  God.  Gen.  1 :27.  And  that  the 
relation  between  man  and  woman  is  a  holy  mystery, 
typical  of  Christ  and  the  church  (Eph.  5:23-33),  truly 
reveals  God's  hand  in  a  way  that  is  significant  of 
things  very  wonderful  to  believe  in  their  combined 
ministry.  And  yet  we  must  believe  when  He  shows  us 
clearly,  for  "with  God  all  things  are  possible." 

We  have  spoken  of  the  power  to  produce  offspring 
through  the  power  of  the  Holy  Ghost,  independent  of 
the  natural  senses,  as  being  perhaps  the  greatest  thing 
man  is  called  unto.  And  yet  we  dare  not  anticipate 
what  is  the  greatest,  wonderful  as  that  is,  lest  we  hin 
der  God  working  through  us  still  more  marvelously. 

When  we  see  that  perfect  self-renunciation  in  the 
natural  is  necessary  for  the  paradox  of  perfect  union 
of  a  self  for  others  wholly,  in  the  spiritual,  in  order 
that  the  Holy  Ghost  may  have  this  power,  we  may 
wonder  what  other  power  may  follow  self-renuncia 
tion.  When  God  so  perfectly  renounced  Himself  that 
He  illustrated  this  paradox  of  a  perfect  union  with  a 
Self  for  others  wholly,  He  became  a  Creator  of  worlds 
and  worlds  and  worlds  of  things  and  beings,  with 
man  as  His  highest  product,  because  in  His  own  image. 
But  His  creation  is  indefinable  by  man,  so  extensive 
is  it. 

When  man,  who  by  nature  is  a  creator  in  his  own 
little  world  of  things  through  renouncing  self  here 
and  there,  reaches  that  perfection  of  self-renunciation 
which  brings  forth  beings  in  his  own  Godlike  image 


176     THE  INFINITE,  IN  TRINITY  AND  UNITY 

solely  through  the  power  of  the  Holy  Ghost,  has  he 
not  reached  a  privilege  which  signifies  the  beginning 
of  a  life  of  creation  through  touch  with  God  by  which 
in  the  next  life,  if  not  in  this,  he  may  go  on  and  on 
with  many,  many  creations  which  it  is  impossible  now 
to  anticipate?  Truly,  self-renunciation  which,  with 
God  Himself,  meant  His  wonderful,  wonderful  creation 
of  all  things,  probably  means  so  much  to  us  that  we 
simply  dare  not  anticipate  the  power  following  it,  when 
it  has  once  reached  that  perfection  of  giving  inde 
pendent  life  to  beings  through  the  gift  of  the  Holy 
Spirit. 

We  may  conceive  that  it  is  through  the  gift  of  life, 
closely  allied  to  the  gift  of  healing  in  its  greatest  full 
ness  and  perfection,  that  the  Holy  Ghost  may  "come 
upon"  those  who  are  responsive  to  God's  highest  life- 
giving  power,  seeing  that  healing  from  God  is  through 
life  from  Him.  If  old  bodies  are  made  new  through  the 
gift  of  healing  is  it  not  but  a  step  deeper  into  Heaven's 
life  that  new  bodies  take  up  their  abode  in  the  Unseen 
where  Heaven  would  place  them,  independent  of  the 
natural  senses?  Is  not  the  "Power  of  the  Highest"  still 
able  to  "overshadow"  those  who  are  able  to  receive 
Him  independent  of  the  natural,  as  in  Luke  1:35? 
When  Christ  and  not  men  are  seen  in  servants  of  God 
who  dare  to  walk  in  His  power  so  softly  that  the  laws 
of  the  Spirit  are  not  transgressed?  Is  not  God  able  to 
lead  men  that  blamelessly?  Has  not  the  fault  been  in 
men  rather  than  in  women,  and  not  at  all  in  God's  will 
ingness  and  power  to  do  such  mighty  works? 

This  "gift  of  life"  of  the  Spirit  is  received  after  the 
general  law  of  receiving  greatly  of  the  Spirit.  That 
is,  in  the  gift  of  knowledge  or  wisdom,  for  instance,  he 
becomes  beside  himself  as  it  were,  in  darkness  or  con- 


THE  INFINITE,  IN  TRINITY  AND  UNITY    177 

fusion  amidst  men  and  circumstances,  so  that  he  feels 
completely  lost,  before  he  receives  perfectly  from 
heaven.  "If  any  man  thinketh  he  knoweth  anything, 
he  knoweth  nothing  yet  as  he  ought  to  know."  1  Cor. 
8 :2.  When  He  gets  to  the  end  of  self  God  enters  for 
others.  So  it  is  in  this  gift. 

And  still  there  is  the  cautious  Bible  reader's  query, 
" where  is  the  promise  of  these  things?  Where  the 
Word  of  the  Lord  which  says  they  shall  be  ?  The  chap 
ter  and  verse?" 

It  is  a  caution  we  would  have  none  ignore  before 
accepting  new  truths,  lest  it  afford  an  easy  path  into 
error.  The  answer,  however,  may  be  seen  in  many 
scriptures,  and  then  again  it  may  be  seen  in  none.  It 
depends  upon  the  spirit  in  which  they  are  read.  All 
who  can  accept  it  in  faith  will  surely  be  led  into  a 
holier  walk  with  God. 

This  being  true,  to  those  whom  it  makes  clear  a 
single  mysterious  subject  of  scripture,  may  it  not  ap 
pear  as  the  Word  of  the  Lord  in  that  place?  For  the 
true  "Word  of  the  Lord"  is  in  the  expression  of  His 
will,  and  not  in  the  mystery  of  printed  characters.  It 
becomes  His  "word"  to  us  only  when  the  mystery  is 
revealed.  And  if  many  scriptures  are  made  clear  by 
the  word  which  we  speak,  may  it  not  be  the  Word  of 
the  Lord  in  them  ?  And  if  the  end  of  God's  great  plan 
of  salvation  and  power  through  the  instrumentality 
of  redeemed  men  and  women  is  glorified,  does  not  the 
Word  of  the  Lord  appear  in  this  interpretation?  But 
if  it  should  bring  doubts  in  the  minds  of  any,  or  make 
His  precious  words  less  sweet  in  any  way,  it  is  not  the 
word  of  the  Lord  to  those  persons. 

God  does  not  always  reveal  Himself  in  His  written 
word  in  things  we  may  know  without  the  Word.  He 


178     THE  INFINITE,  IN  TRINITY  AND  UNITY 

has  established  laws  of  health,  for  instance,  of  which 
He  has  not  told  us  in  word,  but  we  have  learned  them 
through  experience.  They  are  His  "word"  to  us  just 
the  same,  and  we  are  condemned  for  disregarding  them 
as  truly  as  though  He  had  written  the  condemnation 
in  letters.  God  is  too  great  to  reveal  Himself  within 
the  compass  of  a  small  Book  like  the  Bible,  in  many 
matters  we  can  grasp  without  it.  His  will  is  included 
in  His  written  Word,  but  in  a  depth  not  always  under 
stood  except  as  unfolded  through  men  who  are  com 
missioned  to  "speak  as  the  oracles  of  God." 

There  are  many  indeed  who  would  accept  the  hard 
est  things  we  have  written  if  we  could  point  to  a  "thus 
saith  the  Lord/'  though  the  statement  be  less  clear 
than  the  reasoning  He  gives  us  in  their  presentation. 
But  it  has  not  pleased  God  to  reveal  them  in  that  way. 
It  would  defeat  the  very  end  desired.  They  would 
then  be  received  in  the  letter  and  not  in  the  Spirit. 

The  things  of  this  chapter  are  too  great  to  be  accom 
plished  except  through  the  Spirit.  It  is  a  "way  of 
life"  so  "narrow"  that  "few  there  be  that  find  it."  Few 
may  enter  into  the  greatest  things  God  has  for  us. 
This  is  illustrated  in  the  end,  when,  amongst  many 
multitudes  of  redeemed  ones,  only  144,000  are  able  to 
learn  the  highest  song  of  praise. 

So  there  are  comparatively  few  who  get  in  the  closest 
possible  touch  with  God  upon  earth.  And  for  the 
things  we  speak  of,  a  great  many  do  not  need  to  enter. 
It  is  not  like  salvation,  which  must  be  offered  to  all 
or  it  is  no  salvation.  Only  those  whom  the  Spirit  of 
our  Lord  shall  call  need  enter  this  ministry.  To  them 
only  who  can  bear  it,  is  it  given. 

We  do  know,  with  Paul,  that  "the  earnest  expecta 
tion  of  the  creature  (Lit.  creation)  waiteth  for  the 


THE  INFINITE,  IN  TRINITY  AND  UNITY    179 

manifestation  of  the  sons  of  God."  Rom.  8:19.  Must 
it  wait  until  the  "redemption  of  our  bodies"?  Ver.  23. 
Or  is  it  possible  to  alleviate  its  groaning  and  travailing 
in  pain  (ver.  22)  through  the  ministry  of  "sons  of 
God"  who  are  a  new  race,  as  it  were,  of  beings  born 
of  the  Holy  Ghost  through  the  spiritual  fatherhood  of 
the  Church  of  the  Firstborn?  Then  should  many 
Christs  free  humanity  from  the  yoke  of  bondage  upon 
every  hand. 

This  "manifestation"  is  not  the  final  glory  of  Christ 
in  the  Father,  but  it  precedes  Him.  Therefore  in  all  of 
this  we  are  not  predicting  Christ's  final  coming  to  the 
earth.  It  is  but  the  forerunner  of  that  great  and  glor 
ious  appearing. 

That  some  who  were  regarded  as  Godfearing  men 
have  heretofore  taught  the  creation  of  human  beings 
through  purely  spiritual  fatherhood,  and  have  blasted 
the  ideal  held  forth,  through  yielding  to  the  tempta 
tions  of  the  flesh,  need  be  no  stumbling  block  to  the 
real  truth.  If  they  had  holy  desires  for  such  manifes 
tations  of  God,  and  a  spirit  of  prophecy  from  the  Lord, 
it  is  presumptive  evidence  that  there  are  such  things 
for  God's  children,  just  as  a  normal  appetite  for  an 
acid  fruit  is  evidence  that  there  is  an  acid  fruit  some 
where  to  satisfy  the  appetite.  And  that  such  men  have 
"fallen"  through  inability  to  resist  temptation,  may 
have  been  the  result  of  seeking  to  usurp  power  which 
belongs  exclusively  to  the  spiritual  Church  of  the  First 
born,  as  noted.  And  even  this  church  may  reach  such 
a  triumph  only  when  self  is  crucified  in  men  until 
physical  desire  is  consumed  wholly  through  spiritual 
touch  with  God  and  His  children,  as  described  pre 
viously. 

The  mission  of  the  Church  of  the  Firstborn,  in  this 


180     THE  INFINITE,  IN  TRINITY  AND  UNITY 

respect,  must  be  regarded  in  the  light  of  spiritual  laws 
and  truths  put  in  practice,  as  presented  in  all  of  the 
preceding  chapters  of  this  book.  They,  together  with 
the  chapters  following,  form  a  connected  chain  which 
cannot  be  ignored  if  we  would  have  God's  best  for  us. 
And  until  the  highest  spiritual  life  is  manifested, 
which  is  possible,  as  taught  therein,  and  the  greater 
light  followed  as  it  appears  along  the  way,  dare  we 
say  that  anything  which  is  seen  in  faith  is  too  great 
for  man  and  God  together?  Then  dare  we  say  it  now, 
seeing  that  we  scarce  have  entered  ankle  deep  into 
waters  of  truth  which,  as  in  Ezekiel's  vision,  are  too 
great  for  us  to  swim  except  we  are  borne  up  by  the 
kindness  of  our  Father's  hand? 

Finally,  the  plea  in  behalf  of  the  present  chapter 
is  written,  not  to  win  adherents  to  it,  but  lest  it  be 
found  a  stumbling-block  to  some  who  would  enter  the 
richness  of  our  Lord's  fellowship  which  is  possible  only 
in  the  spirit  of  the  Church  of  the  Firstborn,  and  in 
line  with  the  instruction  in  the  chapters  preceding 
this  one.  We  do  not  want  them  turned  from  receiving 
what  they  are  able,  which  we  have  written.  And  "Unto 
Him  that  is  able  to  keep  you  from  falling,  and  to  pre 
sent  you  faultless  before  the  presence  of  His  glory 
with  exceeding  joy",  (Jude  24)  do  we  commit  it  all. 
Let  those  receive  it  who  can,  and  let  those  who  can 
not,  rejoice  with  those  who  hail  this  ministry  gladly, 
that  all  may  be  partakers  of  the  best  fruits  the  Lord 
can  give  unto  His  children. 

For  we  know  there  are  many,  many  thousands  who 
can  not  receive  it  for  themselves.  It  costs  too  much 
in  careful  walking,  imbibing  the  Word,  or  studying  it 
to  show  themselves  "approved  unto  God,  a  workman 
that  needeth  not  be  ashamed"  in  weak  faith.  Theirs 


THE  INFINITE,  IN  TRINITY  AND  UNITY    181 

is  an  easier  ministry  along  well  known  lines  of  the 
Holy  Ghost. 

But  as  truly  as  the  kingdom  of  heaven  shall  advance 
with  wisdom  equal  to  the  kingdoms  of  this  world  in 
science,  art,  invention,  etc.,  there  must  be  a  few  dar 
ing  and  aggressive  souls  who,  willing  to  even  lose  their 
reputation,  will  blaze  the  way  through  the  darkness  of 
man's  mind,  by  discovering  the  deeper  and  more  exact 
and  sensitive  and  powerful  laws  of  the  Spirit  of  Life, 
and  living  true  to  these  laws  with  a  fidelity  worthy  of 
their  divinity,  equal  to  men  and  women  who  bury  both 
natural  and  spiritual  lives  to  triumph  in  the  natural 
kingdom. 

May  it  not  be  true  that  in  the  Christian  life  there 
is  a  kind  of  spiritual  evolution  wherein  trials  come 
which  some  are  able  to  survive,  and  then  to  minister 
upon  a  plane  not  permitted  to  those  who  could  not  en 
dure  with  gladness  these  same  trials,  and  who  there 
fore  are  given  a  ministry  upon  the  highest  plane  they 
can  bear  ?  Do  we  not  see  it  continually  confronting  us  ? 

To  illustrate:  Some  are  perfectly  content  to  be 
wrapped  up  in  their  own  families,  worshipping  God 
in  public  by  attending  church  once  per  week  and  giving 
alms  sometimes  to  a  few  whom  they  are  certain  are 
"worthy."  It  is  all  they  can  bear.  Trials  to  move 
them  higher  would  but  embitter  them  and  make  them 
lose  faith  in  God.  Therefore  God  gives  them  His  sweet 
peace.  And  when  they  see  others  struggling  through 
great  afflictions  into  a  higher  spiritual  state  they  mis 
understand  it  all.  They  regard  them  as  the  people 
regarded  our  Savior — "We  did  esteem  Him  stricken, 
smitten  of  God,  and  afflicted."  Isa.  53 :4. 

It  is  God's  way.  He  chastiseth  that  son  whom  He 
loveth.  He  will  permit  trials  to  come  to  each  in  order 


182     THE  INFINITE,  IN  TRINITY  AND  UNITY 

to  free  him  of  self  and  permit  his  ascension  upon  the 
highest  plane  of  service  he  can  bear,  or,  rather,  the 
lowest,  for  it  is  a  plane  of  greater  humility  the  more 
it  is  Godlike.  And  those  who  have  come  at  rest  upon 
the  humblest  Diane  they  can  bear  joyfully,  will  ever 
misunderstand  their  struggles.  They  will  think  the 
others  are  in  bondage  and  will  wish  they  could  be  as 
free  as  they  themselves  are.  Let  them  bear  the  mis 
judging,  and  walk  alone  with  God  if  need  be  until 
their  appointed  plane  of  service  is  reached.  The  more 
Godlike  this  plane  is  the  more  heavenly  will  be  the 
peace  that  finally  sets  upon  their  brow  to  bless  those 
who  had  judged  them. 

Therefore  if  there  is  a  humbler  and  more  Godlike 
plane  of  service  than  men  and  women  have  lived  upon, 
let  those  who  are  able  to  enter  it  bear  the  crucifixion  of 
self  which  is  necessary,  walking  alone  with  God  to  the 
goal  before  them. 

"And  yet  show  I  unto  you  a  more  excellent  way,  in 
chapter  eleven,  than  mere  crucifixion  of  self.  And  if 
but  one  or  two  should  receive  the  message,  it  shall 
verily  be  given  in  the  spirit  and  love  of  Christ  who 
would  no  doubt  have  come  to  earth  to  suffer  if  there 
had  been  but  one  soul  here  who  would  have  accepted 
His  redemption,  which  was  for  all. 

In  order  for  us  to  believe  that  there  "shall  a  nation 
be  born  at  once,"  after  the  order  herein  foreseen,  we 
must  perceive  the  workings  of  spiritual  law  to  their 
divine  consummation,  with  the  certainty  that  scientists 
perceive  natural  laws  which  shall  bring  about  things 
the  layman  thinks  impossible.  It  was  illustrated  by 
Darwin  when  he  wrote  regarding  the  relation  which 
exists  between  honey-bearing  flowers  and  insects, 
and  the  purpose  thereof. 


THE  INFINITE,  IN  TRINITY  AND  UNITY    183 

Upon  his  declaring  that  all  honey  deposits  are  for 
the  purpose  of  luring  insects  to  sip  the  honey,  and 
thereby  become  the  means  of  cross-fertilizing  the 
flower,  a  man  wrote  him  from  Madagascar  ridiculing 
his  theory.  For  he  reported  the  existence  of  a  certain 
flower  there  with  a  nectary  eleven  inches  long,  with 
honey  at  its  base.  And  if  Mr.  Darwin's  theory  be 
true  there  must  be  a  moth  in  existence  with  a  tongue 
eleven  inches  long  with  which  to  sip  the  honey.  No 
one  had  seen  such  a  moth,  and  the  idea  of  it  existing 
was  so  preposterous  that  it  appeared  to  overthrow 
Darwin's  theory. 

Mr.  Darwin,  however,  is  said  to  have  replied  with 
undaunted  faith,  that  the  existence  of  such  a  flower 
was  conclusive  evidence  of  the  existence  of  a  moth 
with  a  tongue  eleven  inches  in  length,  whether  or  not 
such  a  moth  were  known  to  man.  His  faith  in  natu 
ral  laws  was  rewarded  shortly  afterwards  by  the  dis 
covery  of  such  a  moth  upon  that  flower,  which  estab 
lished  the  truth  of  his  theory  in  that  instance. 

If  men  exhibit  such  confidence  in  natural  laws  con 
cerning  the  apparently  impossible,  shall  not  men  who 
have  learned  to  know  God  have  equal  confidence  in  the 
certainty  of  spiritual  laws?  And  shall  they  fear  to 
stand  upon  truths  of  the  Unseen  which  the  many  fail 
to  perceive,  lest  they  be  scoffed  at,  any  more  than  the 
naturalist  dares  brave  the  ridicule  of  his  fellows  who 
do  not  see? 

And  so  we  have  that  faith  in  that  which  we  write  of 
as  God's  purpose  in  spiritual  births,  as  being  pre-deter- 
mined  by  fixed  spiritual  laws,  that  we  confidently  fore 
see  it  shall  come  to  pass  upon  the  earth,  even  if  we 
should  not  live  to  behold  it.  Some  one,  like  Simeon,  of 
old,  shall  see  it,  and  cry  out  in  rejoicing, 


184     THE  INFINITE,  IN  TRINITY  AND  UNITY 

"Mine  eyes  have  seen  thy  salvation." 

And  truly  the  signs  of  the  times  indicate  that  the 
time  of  the  coming  of  our  Lord  draweth  nigh.  And 
each  man  who  honors  every  woman  as  the  possible 
mother  of  his  Lord  may  truly,  as  a  member  of  the 
Church  of  the  Firstborn,  have  a  part  in  bringing  Him 
to  earth  again.  God  speed  the  day  when  a  mighty  host 
the  world  around  will  invisibly  unite  in  this  spirit. 


After-note  by  the  author:  -Flftsan  months 
after  the  publication  of  this  book  tnis 
chapter  is  unxterfetood  in  a  simplicity  o! 
detail  which  was  not  anticipated  when  it 
was  written*  While  we  shosld  not  at  all 
teach  refraining  from  marriage,  or  from 
the  para  natural  la-*  of  productive  life 
in-  the  married  state,  ?f3  do  know  tl 
with  tha  idaal  kept  in-  niaa  a  crisis  may 
be  reached  aird  passed,  after  whx     a 
plane  of  parity  arrd  s:     i  uneqaalai 
otherwise  is  attained  arrd  the  door  is  o- 
paned  to  great  truth  regarding  wha&  is 

before  the  children  oC  uiis  ai 


CHAPTER  X. 

"NOT  AS  MAN  SEETH."      1  SAM.  16:7. 

When  a  person  has  familiarized  himself  with  the 
laws  of  the  senses  and  spiritual  life  so  that  he  sees  in 
much  of  the  attraction  of  the  flesh  a  possibility  of 
greater  spiritual  touch,  he  would  naturally  infer  that 
the  greatest  spiritual  touch  with  God  and  with  each 
other  would  be  manifest  in  a  company  of  worshippers 
who  are  the  most  congenial  to  one  another. 

This  would  perhaps  be  the  case  were  their  minds  all 
unitedly  fixed  steadfast  upon  God  in  freedom  from  self. 
But  this  is  next  to  an  impossibility  in  such  a  group, 
so  insidiously  does  the  flesh  appeal  to  self.  It  is  so  true 
that  the  very  pleasure  in  each  other  through  the  senses 
which  inspires  them  with  hope  for  greater  things  to 
gether  in  reaching  God,  also  withstands  a  fixture  of 
one's  eyes  upon  God  to  accomplish  these  great  things. 
The  inspiration  is  ever  confronted  with  a  worm  ready 
to  eat  out  its  heart.  But  as  God  is  greater  than  self 
so  is  the  inspiration  greater  than  the  worm,  else  con 
geniality  would  entirely  destroy  fruitfulness. 

As  "workers  together  with  God"  a  group  of  dis 
ciples  are  "bearing  fruit"  unto  the  Lord.  "Bearing 
fruit"  is  not  merely  a  pleasing  figurative  expression. 
It  will  stand  analysis  in  the  spiritual  union  just  as  we 
may  analyze  the  laws  of  fruit  bearing  in  the  kingdom 
of  plant  life.  And  this  analysis  will  give  us  real  light 
regarding  power  together  in  the  kingdom  of  heaven 
upon  earth. 

To  illustrate :    A  "perfect"  flower  is  one  which  has 


186     THE  INFINITE,  IN  TRINITY  AND  UNITY 

both  stamens  and  pistils.  It  is  complete  in  itself.  It 
has  such  a  congeniality  within  its  own  being  that  noth 
ing  is  lacking.  It  holds  not  a  foreign  element  or  a  con 
flicting  nature  in  its  own  bosom.  It  is  able  to  perpetu 
ate  its  species  through  its  own  organs  of  reproduction. 
And  the  florist,  anxious  to  preserve  the  perfection  of 
the  race  as  he  beholds  a  faultless  bloom  may  seek  to 
protect  it  from  crossing  with  other  flowers.  For  he 
reasons  that  it  will  then  fertilize  itself  and  surely  per 
petuate  its  like. 

But  right  here  nature  takes  hold.  She  says,  "not 
so,"  and  in  her  cunning  she  has  arranged  to  prevent 
this  very  possibility  unless  man  by  still  greater  cun 
ning  is  able  to  outwit  her.  For  Nature  has  endowed 
most  of  her  flowers  with  the  power  to  prevent  self- 
fertilization,  either  by  the  arrangement  of  the  repro 
ductive  organs  or  by  refusing  to  allow  the  pollen  to 
come  in  contact  with  the  stigma  when  the  latter  is  in 
a  receptive  condition.  More  than  that,  she  has  re 
sorted  to  the  greatest  ingenuity  in  many  cases  to  induce 
cross-fertilization. 

Honey  is  secreted  in  a  little  cup  to  allure  bees  and 
insects  to  sip  therefrom.  And  then,  anticipating  their 
visits,  she  has  so  arranged  pollen  and  stigma  that 
the  former  will  certainly  be  carried  from  other  flowers 
and  lodged  upon  the  latter  at  just  the  right  time  to 
insure  perfect  fertilization.  This  is  so  well  known  the 
subject  has  become  one  of  profitable  study,  and  of  in 
creasing  wonder  at  the  persistency  of  her  efforts  to 
prevent  self-fertilization.  And  it  illustrates  a  univer 
sal  truth  in  spiritual  fruit  bearing  which  is  seldom 
regarded  by  man. 

The  laws  of  the  Spirit  are  as  inexorable  as  the 
laws  of  nature,  and  because  of  this  their  disregard  is 


THE  INFINITE,  IN  TRINITY  AND  UNITY    187 

followed  by  barrenness  of  results  in  comparison  with 
much  effort  expended.  The  possibilities  through  ob 
serving  laws  of  the  Spirit  which  are  illustrated  in  this 
one  peculiarity  of  Nature  can  not  well  be  estimated. 
We  have  not  been  taught  this  lesson  by  all  Nature 
through  all  the  ages,  except  God  has  something  of  great 
value  in  it  for  us. 

But  first,  what  would  be  the  result  were  the  perfect 
flower  permitted  to  fertilize  itself?  The  offspring  would 
be  weaker  than  the  parent.  The  flower  or  plant  would 
deteriorate,  noticeable  in  time  if  not  immediately. 
Cross-fertilization,  on  the  other  hand,  is  a  means  not 
only  of  the  species  holding  its  own  superior  qualities 
but,  under  wise  selection,  of  increasing  its  value  until 
the  original  is  scarcely  recognized.  A  perfection  in 
the  plant's  service  to  man  is  thus  reached  which  is  im 
possible  in  many  plants  through  self-fertilization.  That 
there  are  exceptions,  in  which  some  flowers  fertilize 
themselves  naturally,  does  not  alter  the  rule  or  the  les 
son  it  illustrates  in  the  Spirit. 

The  tendency  almost  universal  in  groups  of  "workers 
together  with  God"  is  to  become  "self -fertilizers."  That 
is,  to  seek  congenial  associates  to  work  together  with 
one  another.  To  seek  those  of  like  mind  in  prefer 
ence  to  others.  To  value  "unity  of  the  Spirit,"  which 
self  loves,  and  avoid  those  of  a  different  "spirit."  It 
is  demonstrated  by  the  multitude  of  church  sects,  each 
of  which  is  held  together  by  their  love  of  "self-fertiliza 
tion."  That  is,  their  love  of  "bearing  fruit"  unto  God 
in  their  own  united,  congenial  selves. 

Is  it  not  as  true  as  can  be?  Most  of  them,  in  their 
commencement  as  sects,  were  a  group  of  earnest  souls 
who  agreed  to  drop  differences  in  their  hunger  for  God 
in  ways  not  given  them  in  the  old  church.  And  then 


188     TEE  INFINITE,  IN  TRINITY  AND  UNITY 

God  poured  out  His  Spirit  upon  them.  They  bore  "much 
fruit."  The  more  they  were  persecuted  the  more  fruit 
ful  were  they.  It  was  because  persecution  made  them 
see  the  spirit  in  each  other  and  not  see  their  differences, 
which  may  have  been  great  by  nature. 

Later,  when  the  sect  became  strong  and  settled  down 
in  an  undisturbed  condition  they  began  to  see  each 
other's  faults.  And  as  they  saw  faults  they  drew  off 
into  groups,  cliques,  and  congregations,  freezing  out, 
or  ruling  out,  or  disciplining  out  many  whom  they 
would  have  warmly  fellowshipped  in  the  commence 
ment  of  the  sect.  And  their  fruitfulness  in  the  power 
of  the  Lord  waned  accordingly. 

Thus  it  has  come  to  pass  that  "the  social  feature"  is 
recognized  in  the  majority  of  the  churches  as  a  band 
to  hold  their  membership  together,  unequaled,  perhaps, 
by  any  other.  It  is  the  principle  of  self-fertilization 
so  universally  forbidden  in  Nature,  now  embraced 
warmly  in  our  Lord's  spiritual  kingdom.  Is  it  any 
wonder  the  church  is  weakened  in  strength  and  power  ? 
What  floriculturist  or  horticulturist  or  gardener  would 
anticipate  success  in  their  respective  pursuits  under  a 
like  system  of  self-fertilization  of  plants?  Or  what 
stock-raiser  who  seeks  to  retain  a  likeness  of  blood  in 
his  strains  without  much  regard  to  the  superior  quali 
ties  ?  Are  not  the  systems  parallel  so  far  as  intentions 
would  affect  the  results? 

That  the  church  has  what  power  she  has  is  because 
God  in  His  goodness  has  not  permitted  men  to  man 
age  it  wholly.  But  He  has  permitted  persecutions  to 
come  and  disturbances  to  separate,  so  that  "new  blood" 
in  the  way  of  persons  used  of  the  Spirit  differently,  has 
entered  in  spite  of  the  resistance  of  the  body  of  wor 
shippers.  Strength  has  thereby  entered,  although  many 
are  often  blind  to  it. 


THE  INFINITE,  IN  TRINITY  AND  UNITY    189 

Upon  the  other  hand,  we  may  predict  much  spiritual 
power  and  strength  and  fruit  bearing  in  that  body  of 
God's  children  who  give  equal  welcome  and  tolerance 
to  all  who  are  born  of  Him,  and  who  welcome  disturb 
ances  of  an  evil  spirit  in  their  midst  as  an  adversary  to 
be  overcome  and  the  person  to  be  turned  into  a  com 
rade  to  advance  against  the  powers  of  darkness  in  the 
name  of  their  Lord.  This  is  "cross-fertilization"  in 
the  spiritual  kingdom.  There  is  no  self -nursing  here. 
No  "freezing  out"  or  setting  aside  of  any.  But  there  is 
warmth  to  overcome  in  love  and  melt  together  in  an 
advance  that  knows  no  obstacles  to  God's  power. 

It  is  so  in  groups  which  will  be  led  into  God's  great 
est  victories.  Not  to  consist  of  individuals  attracted 
together  through  congeniality  by  way  of  the  natural 
senses.  But  drawn  together  through  the  earnestness 
of  a  spirit  to  be  filled  with  God  and  freed  of  self.  The 
result,  when  perfect,  will  be  that  those  of  the  greatest 
antagonism  through  the  natural  senses  will  be  mel 
lowed  to  each  other  with  a  warmth  that  is  no  different 
from  those  who  are  naturally  the  most  congenial 
through  the  senses.  This  will  be  the  test  as  to  the 
Spirit's  rule  in  such  a  body.  There  will  be  power 
through  those  naturally  opposed  to  each  other,  not 
because  their  union  is  more  perfect,  but  because  there 
is  less  temptation  to  get  their  eyes  off  of  God  and  upon 
self,  than  where  there  is  attraction  through  the  senses. 

The  director  of  the  Lord's  spiritual  battles  will  not 
lose  sight  of  this  law,  and  of  the  need  of  the  servants 
of  the  Lord  to  become  so  melted  as  one  life  that  the 
Spirit  of  God  upon  them  will  see  the  beauty  and  attrac 
tiveness  of  God  in  all  alike.  In  other  words,  that  con 
geniality  in  the  Spirit  will  be  so  perfect  as  to  eclipse, 
absolutely,  congeniality  through  the  senses,  so  that  it 
shall  be  possible  to  see  one  another  as  God  sees  us. 


190     THE  INFINITE,  IN  TRINITY  AND  UNITY 

For  the  natural  man  "looketh  on  the  outward  ap 
pearance,  but  the  Lord  looketh  on  the  heart." 

It  is  a  question  again  of  the  Seen  or  the  Unseen. 
And  in  the  Unseen,  viewed  by  faith,  lies  all  victory. 

One  can  readily  see  the  absolute  necessity  of  self- 
crucifixion  in  order  to  have  so  impartial  a  view  of 
one's  fellow  disciples.  Self-renunciation  is  not  suf 
ficient.  Neither  is  the  common  idea  of  self -crucifixion, 
which  is  but  self-abnegation.  Crucifixion  as  symbol 
ized  upon  Calvary  is  much  more  and  much  greater 
than  both. 

That  is  to  say,  to  renounce  self  is  to  turn  from  its 
attractions  as  though  there  were  no  self  in  existence. 
To  abnegate  self  is  to  cast  self  behind  one's  back  as 
something  which  exists,  but  which  shall  not  influence 
us.  Neither  is  possible  as  a  continual  experience  ex 
cept  through  crucifixion  after  the  manner  of  God  in 
Christ. 

This  was,  in  brief,  to  see  the  Father  so  attractively 
through  all  of  the  senses,  either  direct  or  indirect,  that 
His  glory  eclipsed  every  appeal  through  the  natural. 
It  was  illustrated  when  Christ,  in  His  third  prayer  in 
Gethsemane  reached  the  state  where  He  could  with 
rapturous  spirit  in  heaviness  of  the  flesh  exclaim,  "Not 
my  will,  but  thine  be  done."  And  when,  upon  the  cross 
He  saw  His  Father's  perfection  so  glorious  for  all  who 
had  mistreated  Him  that  He  cried  out,  "Father  forgive 
them,  for  they  know  not  what  they  do." 

Do  you  think  one  wrong  loomed  before  Him  greater 
than  another  then?  No.  The  possibility  of  all  who 
had  done  evil  entering  with  Him  into  His  Father's 
glory  was  so  great  and  beautiful  that  He  lost  all  sense 
of  distinction  between  evil  deeds  done.  Then  it  was 
that  "in  His  humiliation  His  judgment  was  taken  from 


THE  INFINITE,  IN  TRINITY  AND  UNITY    191 

Him."  The  Father's  fellowship  in  Spirit  was  so  pre 
cious  as  to  sweep  away  at  last  the  desire  of  natural 
fellowship  amongst  men.  Therefore  distinctions  were 
swept  away. 

There  is  no  doubt  this  is  the  way  of  the  crucifixion 
Christ  suffered  in  "being  made  perfect"  (Heb.  5:9)  in 
the  flesh.  And  it  is  the  crucifixion  of  Self  which  God 
suffered  when  He  began  the  creation.  He  saw  it  all 
perfect  from  the  beginning  and  His  love  made  no  dis 
tinction.  If  anything  He  made  must  be  burned  away 
it  was  but  to  purify  a  place  for  something  perfect  to 
appear. 

To  Him  eternal  life  is  like  a  great  painting  an  ar 
tist  is  producing.  The  artist  sees  as  much  beauty  in 
the  shadows  as  in  the  lights,  losing  sight  of  either  as 
individual  parts  of  the  picture  in  the  rapture  of  the 
ideal  he  is  producing.  As  it  is  with  God  so  will  it  be 
with  us  when  self  is  crucified.  We  shall  not  weep  be 
cause  of  the  pain,  but  shall  rejoice  because  of  the  glor 
ious  ideal  in  God,  casting  the  ideal  or  the  uncomeliness 
of  the  flesh,  alike,  into  the  twilight. 

But  until  we  endure  complete  crucifixion  of  self  while 
in  the  flesh  we  can  not  live  continually  in  a  heaven  of 
glory  while  here  below,  pertaining  to  all  things.  In 
the  line  of  our  "gift  of  the  Spirit"  it  is  possible,  when 
the  use  of  each  gift  is  perfected,  through  crucfiixion  of 
self  after  the  manner  just  noted. 

For  example,  when  the  "gift  of  knowledge"  (1  Cor. 
12:8)  is  perfected  we  see  no  difference  in  value  in 
knowledge,  but  minister  as  joyously  in  the  simplest  as 
in  the  deepest  things,  to  help  others.  In  the  gift  of 
teaching,  instead  of  valuing  our  knowledge  of  teaching 
above  that  of  others,  we  accept  everything  the  Father 
permits  to  be  brought  forth  in  word  or  deed  or  circum- 


192     THE  INFINITE,  IN  TRINITY  AND  UNITY 

stance,  as  equally  valuable,  seeing  the  glory  of  His  will 
and  wisdom  in  its  permission,  though  we  see  the  truth 
differently  because  we  see  from  a  plane  different  than 
that  from  which  it  is  presented.  In  the  gift  of  prayer 
we  behold  as  great  a  God  to  give  us  one  morsel  of  food 
as  to  feed  multitudes,  or  to  heal  the  tiniest  pimple  as 
the  most  virulent  cancer.  In  the  gift  of  giving  (Rom. 
12 : 8)  we  give  a  hundred  dollars  as  readily  as  five  cents, 
to  the  needy,  knowing  our  God  will  as  readily  supply 
the  larger  amount  as  the  smaller. 

In  the  gift  of  "ruling,"  one's  authority  is  exercised 
over  a  mob  of  malicious  evil-doers  as  calmly  and  quietly 
as  over  a  meek  brother  who  has  innocently  erred  from 
the  right.  For  he  sees  a  God  who  is  as  able  to  control 
the  one,  through  him,  as  the  other.  In  the  "gift  of 
tongues"  one  as  gladly  and  readily  ministers  to  others 
in  their  own  strange  tongue  as  to  those  of  his  own 
tongue.  Or  he  talks  in  the  language  of  earth  as  gladly  as 
in  the  language  of  heaven,  seeing  that  God  is  glorified 
in  the  love  message  which  is  given,  and  not  in  the 
sounds  that  go  forth.  In  the  gift  of  miracles  he  looks 
upon  things  which  are  very  wonderful  to  others,  im- 
passionately,  seeing  the  same  God  in  marvelous  or  sim 
ple  things  alike. 

In  the  gift  of  healing  or  of  bringing  life  into  the 
dead,  as  in  Matt.  10 :8  and  1  Jno.  5 :16,  all  bodies  and  all 
souls  appear  alike  to  him  in  the  heavenly  halo  which 
drops  over  them,  as  he  sees  God's  perfected  body  or  re 
deemed  soul  for  them. 

It  is  so  pertaining  to  the  perfect  use  of  all  of  the  gifts 
of  the  Spirit.  It  is  also  after  this  order  that  men  and 
women  shall  suffer  crucifixion  of  self  in  order  to  fully 
accomplish  our  Lord's  ministry  upon  earth.  Then  it  is 
that  Paul's  ideal  is  reached,  "that  both  they  that  have 


THE  INFINITE,  IN  TRINITY  AND  UNITY    193 

wives  be  as  though  they  had  none."  And  it  is  because 
it  is  so  hard  to  break  away  from  pleasure's  experiences 
through  the  natural  senses  by  reason  of  close  acquain 
tance  in  the  married  state,  that  few  married  persons 
can  reach  that  state  of  spiritual  perception  wherein  the 
glory  of  the  Lord  is  so  everwhelming  as  to  obliterate 
the  special  nearness  of  those  with  whom  they  are  of 
"one  flesh."  But  only  then  is  the  gift  of  healing,  or  of 
giving  life,  perfected. 

Only  then  may  the  Church  of  the  Firstborn  accom 
plish  her  perfect  ministry  in  bringing  the  "many 
brethren"  of  Christ  amongst  men.  Only  then  in  these 
gifts  do  we  have  the  glory  of  heaven  of  which  it  is  said, 
"the  former  (heavens  and  earth)  shall  not  be  remem 
bered,  nor  come  into  mind."  Isa.  65:17.  It  is  surely 
the  way  of  the  gifts  of  the  Spirit  in  their  perfect  min 
istry  just  as  it  is  the  way  of  heaven's  glorification  above 
the  best  upon  earth. 

This  is  the  spirit  men  and  women  must  have  amongst 
each  other  in  order  for  God  to  work  through  them  as 
He  desires.  It  is  only  crucifixion  of  self  after  this 
order  which  can  fill  them  with  a  spirit  of  innocency 
and  freedom  such  as  filled  Adam  and  Eve  at  that  period 
when  their  spiritual  power  through  touch  with  God 
was  at  its  zenith.  Gen.  2 :25. 

When  a  man  has  the  gift  of  healing  through  the  lay 
ing  on  of  hands,  perfected,  the  most  beautiful  being 
upon  earth,  and  the  pleasantest  to  the  touch  will  not 
be  known  because  of  the  glorified  body  of  Christ  he  sees 
in  it.  And  the  most  uncomely  will  appear  the  same 
through  the  same  Christ.  And  in  God's  order  of 
strength  and  obedience,  wherever  it  is  honored  woman 
shall  be  the  "glory  of  man"  (1  Cor.  11:7),  whom  he 
honors  as  "the  weaker  vessel"  regardless  of  individ- 


194     THE  INFINITE,  IN  TRINITY  AND  UNITY 

uality,  or  natural  relationship.  And  as  her  spiritual 
vision  is  perfected  she  shall  behold  every  man  who 
leads  in  spiritual  things  as  the  voice  and  minister  of 
God  to  her.  1  Cor.  11:3. 

Then,  in  reaching  toward  this  place  of  God's  order, 
dare  she  have  authority  over  any  man,  seeing  that  God 
may  at  any  moment  exalt  him  to  a  special  ministry, 
even  as  He  chose  Paul?  Seeing  also  that  God  anoints 
in  secret  before  the  anointing  is  manifest  to  the  world, 
as  in  the  instance  of  Saul.  1  Sam.  10 :1. 

After  all,  the  ideal  in  which  we  shall  behold  the  per 
sons  of  all  men  and  women  that  the  glory  of  the  Lord 
outshines  both  their  excellencies  and  deficiencies  so 
that  we  see  neither  as  such,  is  but  seeing  the  Father's 
"Hand"  hiding  Himself  from  us  as  He  "passes  by,"  as 
we  noticed  in  chapter  six.  And  when  this  "Hand"  is 
as  beautiful  to  us  as  His  "back  parts,"  when  His  Pres 
ence  going  before  us  inspires  us  to  press  on  after  Him, 
our  ministry  will  be  powerful  in  the  Lord's  simplicity 
which  is  then  in  us.  Then  it  is  we  can  have  fellow 
ship  with  the  Father  in  the  perfect  ministry  of  a  gift 
or  gifts  direct  from  Him. 

This  fellowship  costs  something.  We  must  grow 
through  trials  into  perfect  ministry.  The  question  is, 
are  we  willing  to  pay  the  price?  Then  it  is  ours.  It 
requires  the  renunciation  of  self  such  as  the  Father 
experienced,  in  order  to  enter  His  fellowship.  It  re 
quires  the  crucifixion  of  self  such  as  He  endured  in 
order  to  continue  in  the  joy  we  enter  through  self-re 
nunciation.  Self  is  so  great  a  being  in  us  and  so  tena 
cious  of  his  existence  through  multitudinous  avenues 
of  life  that  there  is  only  one  experience  whereby  we 
may  certainly  know  that  self  is  completely  out  of  God's 
way  through  us. 


THE  INFINITE,  IN  TRINITY  AND  UNITY    195 

That  is,  our  supreme  happiness.  We  are  supremely 
happy  when  self  is  out.  When  self  is  out  we  are  su 
premely  happy.  It  is  a  *  'two-edged  sword'*  that  cuts 
both  ways.  Turn  the  question  howsoever  we  will  the 
test  is  the  same.  The  word  "supreme,"  however,  does 
not  express  it.  "Perfect"  might  describe  it  if  we  knew 
what  perfection  were.  The  experience  is  of  the  Spirit, 
which  words  can  not  define.  But  the  more  perfect  our 
happiness  the  more  completely  is  self  out  of  God's  way 
in  and  through  us.  God  is  love,  and  love  is  happiness. 
We  can  not  be  free  of  self  without  God's  love  coming 
into  us  bodily.  We  can  not  be  filled  with  God's  love, 
to  the  exclusion  of  self,  without  perfect  happiness. 

We  think  self  is  out  but  are  not  supremely  happy, 
and  wonder  why.  We  can  not  discern  self's  presence 
by  thinking.  It  requires  the  Holy  Spirit  of  self-renun 
ciation  to  reach  the  heart.  See  Rom.  8 :27.  When  we 
are  not  filled  with  Him  in  perfect  happiness  we  may 
know  self  is  there.  The  Holy  Spirit  can  bring  to  our 
minds  wherein  self  lies  hidden  within  us  that  it  may 
be  removed  by  His  love. 

Contrary  to  the  common  idea,  perfect  happiness 
springs  from  loving  and  not  from  being  loved.  It  dif 
fers  in  this  from  human  happiness  which  demands  that 
one  shall  both  love  and  be  loved.  Therefore  it  has  been 
truly  written, 

"The  sense  of  the  world  is  short — 
Long  and  various  the  report — 

To  love  and  be  beloved ; 
Men  and  gods  have  not  outlearned  it; 
And,  how  oft  soe'er  they've  turned  it, 

Not  to  be  improved." 

This,  however,  is  not  the  "sense"  of  the  Christian's 


196     THE  INFINITE,  IN  TRINITY  AND  UNITY 

God,  albeit  Christians  would  think  it  is.  And  although 
it  is  "not  to  be  improved"  by  the  world,  it  may  be  won- 
drously  improved  upon  by  the  sons  of  God.  For  God's 
happiness  is  perfect  through  loving  regardless  of 
whether  He  is  loved  in  return.  It  is  God's  own  spirit 
of  happiness  which  Paul  reflected  when  he  said,  "I  will 
very  gladly  spend  and  be  spent  for  you;  though  the 
more  abundantly  I  love  you  the  less  I  be  loved."  2  Cor. 
12:15. 

God  truly  does  want  us  to  love  Him  and  our  brethren 
also.  For  it  is  our  happiness  He  desires  and  He  well 
knows  that  only  thus  can  we  be  happy.  His  "first  com 
mandment"  is  that  we  shall  love  Him  with  all  our 
"heart,  soul,  and  mind,"  or  "might."  See  Matt.  22 :37. 
Deut.  6 :5.  How  can  we  do  this  and  have  a  care  as 
to  whether  we  are  being  loved? 

But  the  commandment  is  for  our  happiness  and  not 
for  His  satisfaction  in  Self.  He  delights  in  our  love 
because  He  knows  that  only  as  we  love  Him  and  His 
can  we  be  happy.  If  God's  happiness  were  dependent 
for  its  perfection  upon  others  loving  Him  it  would  sig 
nify  that  His  Self  has  not  been  wholly  renounced  and 
crucified.  Also  that  He  was  not  happy  before  the  cre 
ation  of  other  beings. 

So  we  may  know  that  when  we  are  unhappy  because 
others  do  not  love  us  it  is  because  self  has  not  been  re 
nounced  and  crucified.  It  is  when  we  love  others  with 
self  out  of  the  way  so  completely  that  we  make  no  dis 
tinction  as  to  whether  our  love  is  received  or  returned, 
that  we  take  our  first  step  into  perfect  happiness.  It 
is  God's  love  in  us  which  can  thus  go  out  to  others  from 
us.  It  was  illustrated  upon  and  following  the  day  of 
Pentecost.  "We  love  Him  because  He  first  loved  us." 
That  is,  He  first  put  that  love  within  us  which  is  able 
to  love  Him  in  the  same  way. 


THE  INFINITE,  IN  TRINITY  AND  UNITY    197 

And  even  when  we  love  Him  as  we  must  for  perfect 
happiness  we  lose  all  thought  of  whether  He  loves  us. 
The  very  thought  of  Him  loving  us  is  to  introduce  self, 
which  hinders  a  greater  inflow  of  His  wonderful  love. 
But  we  do  always  remember  and  rejoice  in  the  truth 
that  He  gave  Himself  for  us  in  Christ  Jesus,  as  His 
same  spirit  impels  us  to  give  ourselves  in  love  for 
others.  We  love  Him  and  receive  His  love  without 
thinking,  but  in  great  rejoicing. 

Then  does  it  make  no  difference  to  us  whether  or  not 
we  are  loved?  0  yes!  When  we  are  loved  with  the 
same  love  our  happiness  is  enlarged,  not  perfected. 
That  is,  every  one  who  receives  God's  love  sent  out 
from  us  sends  it  back  to  us  immediately  by  loving  us. 

How  can  it  be  otherwise  when  it  goes  out  to  all  per- 
ons?  Are  we  not  a  part  of  the  "all  persons"  they  are 
then  loving?  Our  own  Godlove  which  had  been  sent 
out  from  us  thereby  becomes  consciously  a  part  of  us 
again,  as  it  were.  We  have  grown  by  giving,  when 
others  received.  We  experience  a  larger  life  than  be 
fore,  but  no  purer.  Richer  but  no  more  perfect. 

Our  enlarged  joy,  then,  is  not  in  the  thought  that  we 
are  being  loved.  But  it  is  in  the  gladness  that  others 
love  also.  We  have  a  part  in  their  loving  just  because 
they  do  love,  and  not  because  we  are  the  ones  they  love. 
We  thus  lose  nothing  in  the  love  of  God  going  out  from 
us  regardless  of  where  it  falls.  For  His  love  is  not 
divisible,  and  when  others  receive  it  and  send  it  out 
we  truly  have  a  part  in  their  ministry.  This  love  is  of 
God.  And  it  is  God,  wherever  it  may  dwell. 

When  we  have  so  wonderful  a  gift  from  God  why 
shall  we  nurse  and  delight  in  human  love  which,  how 
ever  pure  and  noble,  must  depend  for  happiness  upon 
being  loved  in  return  for  loving?  And  then  it  is  but 


198     THE  INFINITE,  IN  TRINITY  AND  UNITY 

human  happiness.  It  is  imperfect.  Shall  we  be  satis 
fied  with  the  imperfect  when  the  perfect  is  our  inherit 
ance,  as  sons  of  God? 

When  we  know  that  perfect  happiness  is  based  upon 
loving  and  not  upon  our  consciousness  of  being  loved, 
we  must  regard  the  truth  in  the  light  of  God's  ideal  for 
us  as  it  is  in  Himself.  That  is,  we  shall  reach  it  only 
when  self  has  been  crucified  as  He  crucified  Self.  And 
because  this  is  impossible  to  bear  in  all  lines  at  all 
times  while  we  are  in  the  flesh,  we  live  in  perfect 
happiness  only  at  times  or  in  waves,  if  at  all.  At  any 
rate  the  perfection  of  our  happiness  is  in  comparison 
to  our  perfect  crucifixion  of  self  in  loving  with  all  our 
heart,  soul,  and  might,  without  regard  to  or  thought 
of  receiving  love  from  others. 

And  right  here  the  Lord  has  apparently  made  a  dif 
ference  between  men  and  women.  He  has  tenderly 
regarded  her  as  "the  weaker  vessel"  and  has  decreed 
happiness  for  her  accordingly.  For  the  sexes  are  as 
different  spiritually  as  they  are  naturally.  It  is  wom 
an's  nature  to  desire  love.  The  more  womanly  she  is 
the  more  her  being  cries  out  for  love.  To  crucify  self 
to  that  extent  that  she  is  insensible  to  love  from  others 
and  only  desires  to  love  is  almost  beyond  her  endur 
ance.  It  is  indeed  impossible  in  her  experience  unless 
it  be  by  periods.  She  can  not  die  to  self  so  that  she 
may  have  the  experience  at  will,  as  man  can. 

But  the  Lord  is  n6t  impartial,  and  desires  her  to 
have  happiness  equal  to  his.  Therefore  He  has  supple 
mented  her  incapacity  because  of  the  greater  cruci 
fixion  required  of  her,  by  perfecting  her  happiness 
through  obedience  to  man.  She  must  truly  renounce 
self  just  as  man  must,  for  perfect  happiness.  But  she 
is  given  the  privilege  of  renouncing  to  him  and  con- 


THE  INFINITE,  IN  TRINITY  AND  UNITY    199 

sciously  delighting  in  his  love,  as  she  obeys  his  wish  or 
will.  She  becomes  strong  in  spirit  and  power  in  love 
and  praise  which  only  weakens  man. 

It  is  because  she  is  related  to  man  as  man  is  to 
Christ,  as  the  scripture  says.  1  Cor.  11:3.  While  the 
love  of  God  in  man  goes  out  to  God  with  no  thought  of 
whether  He  returns  it,  man  is  conscious  the  while  that 
Christ  gave  Himself  for  him,  which  makes  the  delight 
of  such  love  possible.  And  he  responsively  obeys  the 
spirit  of  Christ  by  giving  himself  for  others. 

It  was  a  condescension  upon  God's  part  to  man's 
weakness  that  Christ  was  thus  given  and  was  cru 
cified.  Otherwise  man  would  have  to  be  crucified  in 
the  same  manner  to  have  such  love.  He  may  now  have 
it  through  the  mere  consciousness  and  acceptance  of 
Christ  as  his  life,  in  obedience  to  Him. 

It  is  exactly  so  in  God's  kindness  to  woman.  Be 
cause  He  has  placed  in  her  a  nature  desiring  so  strong 
ly  to  be  loved  that  she  can  not  at  all  times  bear  its  com 
plete  crucifixion  without  giving  up  her  very  life,  He 
has  regarded  her  weakness  from  the  first.  "Thy  desire 
shall  be  to  thy  husband,  and  he  shall  rule  over  thee." 
Gen.  3:16.  Notwithstanding  this  was  spoken  before 
the  redemption  of  Christ  had  appeared,  it  was  after 
the  redemption  had  been  promised.  See  Gen.  3 :15,  16. 
It  was  a  recognition  of  a  weakness  in  the  flesh  which 
still  remains.  It  was  recognized  under  the  law  and, 
later,  under  the  Gospel.  See  Lev.  15:25-30.  1  Tim. 
2:15.  1  Cor.  7:11,  28. 

We  do  not  say  she  must  consciously  desire  human 
love,  but,  that  love,  coming  even  from  God,  must  be 
received  by  her  at  least  partially,  through  a  human 
being,  for  her  perfect  happiness.  And  God,  seeing 
this,  has  given  her  this  privilege,  just  as  He  gives  man 


200     THE  INFINITE,  IN  TRINITY  AND  UNITY 

the  privilege  of  saving  himself  a  crucifixion  he  can 
not  bear,  in  a  consciousness  of  receiving  through 
Christ. 

And  just  as  this  love  of  God  must  go  out  from  man, 
in  obedience  to  the  spirit  of  Christ  in  the  flesh,  so  it 
is  with  woman.  The  love  of  God  which  she  is  priv 
ileged  to  receive  through  man  must  go  out  to  others  in 
obedience  to  the  spirit  of  the  man  who  thus  loves,  and 
makes  known  his  will.  She  becomes  his  help  meet  in 
spiritual  things  as  she  was  created  in  natural. 

This  is  the  underlying  fact  of  the  Bible  teaching  of 
blessings  upon  women  in  obedience  to  their  husbands 
"in  everything/'  Eph.  5 :24.  Though  the  husband  be 
wrong  God  stands  behind  the  woman  and  blesses  her 
anyhow  when  she  obeys.  Woman's  relation  to  a  spir 
itual  leader  is  the  same,  with  the  exception  that  a  mar 
ried  woman's  first  duty  is  obedience  to  her  husband, 
and  afterwards  obedience  to  her  spiritual  leader  only 
in  harmony  with  her  husband's  wishes. 

A  spiritual  leader  can  not  say  otherwise  without  con 
tradicting  the  Bible.  The  one  who  dares  to  do  so  may 
have  his  perfect  leadership  under  God  questioned.  His 
perfect  wisdom  will  be  manifest  in  revealing  the  way 
of  conduct  in  full  harmony  with  the  Bible.  The  Bible 
is  disputed,  not  because  it  is  wrong,  but  because  they 
who  wish  to  lead  in  spiritual  things  have  not  God's  wis 
dom  to  know  His  revelation  which  has  been  given,  but 
not  clearly  unfolded. 

Few  women  have  learned  the  way  of  renunciation 
and  crucifixion  of  self  so  that  they  may  receive  perfect 
happiness.  Many  ignore  man  as  woman's  spiritual 
head  as  Christ  is  man's  Head.  Many,  thinking  it  is 
self  which  calls  for  love  by  way  of  a  human  being,  pray 
for  self-abnegation  that  this  desire  may  be  removed. 


THE  INFINITE,  IN  TRINITY  AND  UNITY    201 

And  because  the  desire  will  persist  in  coming  up  again 
and  again  she  condemns  herself  often. 

Because  of  their  effeminacy  in  looking  for  happi 
ness  in  response,  men  have  known  no  better  than 
women.  A  few  men  have  dared  to  teach  Paul's  doc 
trine  of  obedience.  Some  of  these  have  been  shamed 
by  women  who  had  the  best  of  the  argument  in  oppos 
ing  it  from  reason  based  upon  the  intelligence  of  the 
sexes  in  comparison.  Such  reasoning  is  a  mistake  and 
men  would  have  to  turn  their  backs  upon  Paul  if  it  were 
the  ground  of  instruction.  Instead,  it  is  a  matter  of 
perfect  happiness  of  men  and  women,  through  cruci 
fixion  of  self  so  that  God  may  fill  each. 

The  happiness  of  His  creatures  underlies  every  com 
mand  of  God.  The  commands  pertaining  to  men  and 
women  form  no  exception.  Why  should  they?  And 
because  their  natures  are  different  as  they  are  the  cru 
cifixion  of  self  is  different  in  each.  And  yet  they  are 
so  completely  "one  flesh"  that,  in  viewing  their  differ 
ent  ways  of  renunciation  and  crucifixion  of  self,  we 
must  find  the  secret  of  these  in  the  oneness  of  the  two 
sexes. 

That  is  to  say,  woman  is  the  one  "self"  of  the  man 
who  is  composed  of  male  and  female,  as  noted  later  on. 
Although  he  is  created  as  her  head,  she,  as  his  "self," 
leads  him.  She  led  Adam.  She  has  led  men  ever  since. 
A  man  thinks  he  leads  her  but  he  does  not.  Every 
man  knows  every  other  man  is  led  by  the  woman  he 
loves,  although  none  of  them  think  they  are.  Each 
man  thinks  he  himself  is  the  only  exception,  but  every 
other  man  knows  he  is  no  exception  at  all.  And  every 
woman  knows  her  power  to  lead  the  man  who  loves 
her.  Until  she  can  lead  him  she  doubts  his  love  for  her. 

Although  we  are  speaking  this  way  of  men  and 


202     THE  INFINITE,  IN  TRINITY  AND  UNITY 

women  who  dearly  love  each  other,  and  we  know  that 
spiritual  leadership  is  above  human  love,  we  shall  not 
forget  that  the  natural  becomes  lovable  in  all  men  and 
women  when  spiritual  life  is  high  and  free,  as  noticed 
in  the  previous  chapter.  And  God  provides  for  the 
ideal  of  spirituality  in  all  of  His  commandments.  This 
same  tendency  of  men  to  be  led  by  women  as  their 
"self,"  and  the  same  tendency  of  women  to  lead  men 
for  her  "self,"  is  certain  to  be  carried  into  the  spiritual 
unless  it  is  stopped  in  some  way.  And  neither  can  have 
perfect  happiness  unless  this  is  done.  Therefore  the 
commandment  that  Christ  shall  be  his  head,  and  he 
woman's  and  that  her  obedience  shall  be  to  him  as  his 
to  Christ. 

It  is  self-renunciation  and  crucifixion.  He  renounces 
self  in  refusing  to  be  led  by  her,  no  matter  how  pleas 
ing  in  the  natural.  Many  men  deny  her  leading  in  the 
natural,  but  readily  grant  her  leading  in  the  spiritual 
for  the  very  good  reason  that  she  is  their  superior  in 
the  spiritual.  It  is  because  they  have  but  partially 
entered  God's  order.  It  is  easier  to  depend  upon  her. 
They  are  not  men,  but  boys,  with  wives  for  mothers. 
They  have  crucified  self  but  little.  It  is  pleasing  to 
them  in  the  natural  to  be  led  by  "spiritual"  women 

But  God  requires  that  they  in  their  best  shall  be  led 
by  Christ  alone.  He  holds  them  responsible  accord 
ingly.  The  perfect  laws  of  spiritual  life  are  inexorable 
in  this.  They  can  not  be  disregarded  without  suffer 
ing  of  spiritual  power  and  perfect  happiness.  In  order 
for  a  man  to  have  Godlike  happiness  in  loving  regard 
less  of  a  consciousness  of  being  loved  he  must  have 
an  ear  single  and  a  spirit  obedient  to  Christ  alone,  who 
made  such  love  possible  by  giving  Himself  to  man.  And 
he  must  renounce  her  leading  and  crucify  the  natural 
pleasure  of  being  led  by  her. 


THE  INFINITE,  IN  TRINITY  AND  UNITY    203 

Herein  is  where  the  temptation  in  a  married  state 
overcomes  many  men  who  could  have  borne  the  cruci 
fixion  of  self  if " they  were  not  married.  They  are  not 
overcome  in  a  way  that  sin  is  imputed  to  them,  but 
their  pleasure  is  divided  between  the  natural  and  the 
spiritual,  therefore  the  latter  is  not  so  perfect  as  if 
their  lives  are  single  to  the  spiritual. 

In  her  crucifixion  of  self  it  is  different.  Her  per 
fect  happiness  is  not  dependent  upon  loving  with  no 
thought  or  consciousness  of  receiving  love,  as  his  is. 

He  loves  her  as  his  self  in  the  natural  because  she 
was  made  for  his  love.  He  was  not  created  because 
she  needed  him,  but  she  because  he  needed  her.  1  Cor. 
11:9.  And  because  she  was  created  for  his  love  God 
gave  her  a  desire  to  be  loved  which  made  her  perfect 
in  her  sphere.  It  is  a  "gift  of  the  Spirit"  to  her.  A 
desire  so  strong  that  she  can  not  bear  the  crucifixion 
of  its  removal,  nor  even  be  perfectly  happy  in  renounc 
ing  the  desire.  Therefore,  to  repeat,  He  gives  her  the 
privilege  of  renouncing  self,  and  bearing  its  crucifixion 
in  another  way.  And  that  is,  by  giving  up  her  inclina 
tion  and  power  to  lead  man,  and  obeying  his  wish  im 
plicitly,  instead. 

It  is  not  so  easily  done  as  we  may  think.  She  is 
quick  and  discerning  beyond  man,  very  often.  Eve 
saw  the  merits  of  the  fruit  before  Adam  did.  And 
when  woman  sees  where  man  is  blind  no  earthly  power 
can  keep  her  tongue  still  sometimes.  The  tongue  of 
a  woman,  no  matter  how  "spiritual"  the  man  thinks 
she  is,  is  the  hardest  thing  God  has  to  control  then, 
unless  it  be  the  mind  which  prompts  the  tongue  to 
speak.  And  because  He  so  often  fails  to  do  it  we  sel 
dom  see  women  who  are  perfectly  happy. 

It  is  because  self  is  not  renounced  and  crucified — the 


204     THE  INFINITE,  IN  TRINITY  AND  UNITY    , 

self  which  had  ruled  him  and  her.  Because  her  intui 
tions  are  ahead  of  man's  reason  or  foresight,  and  have 
always  proved  "true"  she  simply  can  not  keep  from 
telling  them,  and  the  man  who  should  have  listened  to 
God  alone  gladly  hears  her  as  God's  voice  to  him.  And 
because  they  proved  "true"  he  is  glad  she  led  him  and 
she  is  glad  he  followed. 

And  so  goes  spiritual  life  in  a  common  way.  Neither 
learn  the  "true"  God  has  for  them  both  in  His  way. 
The  true  love  of  God  coming  in  like  floods  of  heaven, 
because  self  is  renounced.  In  him  through  renuncia 
tion  of  her  leading  when  it  is  to  be  had  so  much  easier 
than  God's  less  pleasant  voice  in  the  natural,  just  as 
in  the  beginning.  She  in  her  renunciation  and  cruci 
fixion  of  self  in  leading  him  in  that  which  appears  so 
perfect  to  her  and  so  superior  to  what  he  sees.  And 
because  God's  happiness  and  love  does  not  fill  them  on 
account  of  the  self  which  is  retained  it  is  impossible 
for  them  to  manifest  His  power  upon  earth. 

And  yet  Heaven's  happiness  often  does  come  into 
both  men  and  women  in  experiences  which  seem  per 
fect,  at  times.  Then,  in  women,  it  is  invariably  in  rap 
turous  obedience  to  a  man  she  loves  in  the  natural,  or 
in  the  spirit  of  holy  obedience  in  reverence  of  a  man 
as  her  spiritual  leader. 

Not  that  women  have  not  such  happiness  indepen 
dent  of  men  whom  they  obeyed.  But  they  have  had  an 
obedient  spirit  to  men  when  they  were  happy.  And 
their  happiness  has  been  crystallized  in  actual  obedi 
ence  to  the  wish  or  will  of  men.  Let  men  and  women 
who  are  capable  of  analysis  of  the  facts  attest  to  it. 
And  men  will  witness  that,  on  the  contrary,  they  have 
had  their  greatest  happiness  when  they  walked  as 
kings  or  gods  before  their  God,  yielding  reverence  to 


THE  INFINITE,  IN  TRINITY  AND  UNITY    205 

none  but  Him,  and  shedding  abroad  to  others  the  love 
of  God  in  their  hearts,  regardless  of  where  it  fell,  or 
whether  it  was  given  in  return. 

We  do  not  mean  to  teach  that  the  spheres  of  men 
and  women  should  be  so  distinct  that  they  shall  not  con 
sult  with  each  other  or  that  she  may  not  advise  him. 
This  would  be  to  overturn  customs  which  have  grown 
with  the  advance  of  civilization  and  ascent  into  the 
higher  life,  to  the  mutual  advantage  of  both.  And  the 
higher  the  spiritual  life  the  more  dependent  will  each 
be  upon  the  other  to  accomplish  God's  larger  purposes. 

But  man,  in  walking  close  to  God  and  entering  into 
the  most  perfect  happiness  possible,  must  walk  in 
dependent  of  her  except  as  he  loves  her  and  directs  her 
as  his  helpmeet.  And  her  perfect  happiness  shall  be 
in  reverencing  him  and  heeding  his  will,  (Eph.  5:22, 
33,)  while  she  refrains  from  teaching  or  advising  him, 
except  according  to  his  request.  1  Cor.  14 :34. 

Lest  any  fear  we  are  teaching  the  worship  of  men, 
let  it  be  regarded  that  all  we  are  speaking  of  has  no  ref 
erence  to  the  perfection  or  place  of  men  as  being  of  su 
perior  mold  or  station.  There  is  no  place  for  such  dis 
tinction,  or  of  preference  in  the  kingdom  of  heaven.  In 
stead,  "He  that  would  be  great  among  you  let  him  be 
your  servant." 

This  being  true  some  other  reason  must  be  found 
than  superiority,  for  the  relative  places  men  and  women 
are  made  to  occupy,  throughout  the  Bible,  in  the  king 
dom  of  heaven  upon  earth. 

Anyway,  superiority  in  the  graces  which  we  natur 
ally  think  of  as  belonging  to  heaven,  are  in  her,  rather 
than  in  him.  Gentleness  of  manner,  quickness  of  sym 
pathy,  responsiveness  in  love,  correctness  through  in 
tuition,  tenderness  of  conscience,  winning  in  disposition 


206     THE  INFINITE,  IN  TRINITY  AND  UNITY 

etc,  etc.  These,  in  many  men  are  apparently  offset  by 
mere  hardihood,  ruggedness,  and  strength,  hidden  be 
neath  a  harsh  and  rough  exterior  not  adapted  to  win 
ning  the  love  of  souls  to  them. 

But  God's  arrangement  in  this  respect  has  in  view 
the  renunciation  and  crucifixion  of  self  in  both  men 
and  women.  For  this  must  be  perfect  in  heaven,  and 
the  nearer  it  is  perfected  upon  earth  the  larger  the 
individuality  of  character  now  formed  for  heaven. 

When  this  is  understood  saints  will  cease  to  rebel 
against  and  criticise  the  writings  of  Paul,  which  only 
emphasize  definitely  what  is  taught  throughout  the 
scriptures.  And  they  will  enter  a  happiness  they  have 
not  received  when  they  joyfully  obey. 

For  it  is  self-renunciation.  The  more  superior  she 
is  to  him  in  all  natural  gifts  the  more  self-renunciation 
it  requires  of  him  to  turn  a  deaf  ear  to  her  and  hear 
God  only.  And  the  more  self-renunciation  it  requires 
upon  her  part  to  hold  her  tongue  and  smile  in  approval 
when  she  sees  him  going  headlong  into  error  from 
which  she  might  save  him.  When  she  keeps  quiet  and 
obedient  and  prays  to  God  He  will  save  him. 

The  church  will  not  go  to  ruin  if  she  ceases  to 
"speak"  in  the  assembly.  By  refraining  she  can  grow 
into  a  praying  angel  who  may  accomplish  more  than 
the  speech  of  a  score  of  wise  women.  It  is  power  in 
the  Unseen  for  her.  Man's  renunciation  of  self  to  hear 
God's  voice  in  preference  to  hers  will  be  as  great. 

The  more  manly  or  gallant  the  man  and  the  more 
womanly  and  capable  the  woman,  the  more  each  will 
have  difficulty  in  renouncing  self  in  relation  to  each 
other.  He  to  turn  a  deaf  ear  to  her  wisdom  and  she 
to  hold  a  dumb  tongue  from  saving  him  from  error. 
The  victory  won  by  each  will  be  accordingly  greater. 


THE  INFINITE,  IN  TRINITY  AND  UNITY    207 

He  can  not  crucify  self  in  her  way  nor  she  in  his.  Nor 
can  he  have  perfect  happiness  in  her  way  nor  she  in  his. 

The  least  happy  among  women,  regardless  of  their 
claims,  are  those  who  contend  with  Paul,  and  set  him 
aside  as  hard  hearted  and  unsympathetic  and  unappre- 
ciative  of  woman's  talents  or  ignorant  of  her  modern 
sphere  in  the  church.  And  the  most  happy  are  those 
who  receive  his  words  as  of  the  Holy  Spirit. 

For  indeed  it  is  the  tenderness  and  gentleness  of  the 
Holy  Spirit  to  womankind  which  permits  her  cruci 
fixion  of  self,  and  therefore  greatest  happiness,  in  this 
way,  and  which  saves  her  from  the  harder  road  of 
men  in  self -crucifixion.  That  is,  a  road  that  would  be 
harder  for  her  at  all  times  than  for  him,  and  at  times 
absolutely  impossible,  by  reason  of  the  rugged  way  he 
alone  is  enabled  to  tread.  But  his  love  must  surely  go 
out  to  her  strong  and  constant,  as  Christ's  comes  to 
him.  As  Christ  gave  His  life  in  gladness  from  love 
which  was  shed  upon  all  men  regardless  of  whether 
they  received  and  returned  love,  so  shall  God's  perfect 
love  in  man  be  the  same  to  every  woman,  whether  he 
experiences  love  in  return  or  not. 

No  man  has  reached  the  happiness  there  is  for  him 
now  in  the  Lord  until  love  like  this  has  been  his  experi 
ence.  Some  do  not  reach  it  because  self  is  not  suffi 
ciently  crucified.  But  it  is  the  Lord's  order  for  man, 
as  obedience  is  His  order  for  woman.  His  freedom  and 
Godlikeness  is  signified  in  a  walk  with  head  bared  and 
free  in  the  worship  of  God.  Her  obedience  to  him  by 
her  worship  of  God  with  head  veiled.  1  Cor.  11 :4,  5. 

Paul  illustrates  this  spiritual  truth  by  nature.  Ver. 
14,  15.  But  in  the  natural  her  hair,  which  is  per 
manent,  and  has  its  meaning  in  all  women  just  the 
same,  whether  they  are  spiritual  or  not,  has  not  the 


208     THE  INFINITE,  IN  TRINITY  AND  UNITY 

significance  of  a  special  veil.  The  veil,  also  being  arti 
ficial  and  temporary,  symbolizes  that  her  place  of 
obedience,  or  of  crucifixion  of  self  in  that  way,  is  but 
temporary.  In  heaven  self  will  be  out,  independent 
of  him. 

Far  and  away  back  of  this  divine  arrangement  lies 
God's  order  of  creation  of  man  in  His  own  likeness 
and  image.  In  that  "image"  "man"  was  created  "male 
and  female."  It  required  both  to  form  the  "man"  who 
became  in  the  "image"  of  God.  The  likeness  to  God 
in  both  is  readily  seen. 

In  their  power  to  create  beings  in  their  own  image. 
In  this  creation  being  through  her,  as  by  the  Son  God 
created  all  things.  In  her  suffering  in  the  flesh,  for 
Christ  suffered  in  the  flesh.  In  their  being  "one  flesh" 
as  the  Father  and  Son  are  one  Being.  In  her  creation 
from  the  bosom  of  Adam  as  the  Son  came  from  "the 
bosom  of  the  Father."  In  her  peculiar  power  to  reveal 
the  tenderness  and  wisdom  of  the  man  she  understands, 
to  others  who  see  but  the  harshness  of  the  human  crust 
in  him,  as  he  can  not.  For  so  the  Son  revealed  the 
Father  whom  the  people  regarded  in  terror  before.  In 
the  woman's  representation  of  the  "self"  of  the  man 
who  loves  her.  This  was  illustrated  in  Adam,  who  pre 
ferred  death  with  her  after  he  saw  she  had  trans 
gressed,  rather  than  life  without  her. 

For,  while  she  was  deceived  "in  the  transgression" 
"Adam  was  not  deceived,"  but  disobeyed  with  his  eyes 
open.  1  Tim.  2:14.  He  believed  in  her,  notwithstand 
ing.  Perhaps  in  some  way  he  had  a  vague  feeling  of 
a  possible  redemption  from  their  death.  At  any  rate 
his  belief  and  love  for  her  was  but  the  likeness  of 
God's  love  for  His  Son,  representing  His  own  Self, 
even  after  He  had  renounced  and  crucified  Self.  For 


THE  INFINITE,  IN  TRINITY  AND  UNITY    209 

when  the  Son  became  sin  for  us  (Isa.  53 :10.  2  Cor.  5 : 
21)  the  Father  went  into  the  depths  of  hell  (Acts  2 :27) 
with  Him  before  He  would  permit  Him  to  be  separated 
from  Him,  and  to  die,  except  as  He  died  for  others. 
Matt.  27 :42.  And  the  Father  is  that  true  to  all  who 
believe  in  Him. 

When  we  thus  behold  the  completeness  of  man  and 
woman  as  the  image  of  God,  each  supplementing  the 
other  in  representing  God's  completeness  in  His  own 
Being,  to  the  world,  is  it  any  wonder  Paul  says,  "neither 
is  the  man  without  the  woman,  neither  the  woman 
without  the  man,  in  the  Lord  ?"  And,  considering  their 
different  natures  and  the  different  spheres  to  which 
each  is  adapted,  is  it  surprising  that  perfect  renun 
ciation  of  self  and  its  crucifixion  are  reached  by  each, 
in  a  different  way? 

Not  that  their  salvation  is  reached  differently,  for 
both  alike  are  saved  through  belief  in  Christ.  But 
because  Christ  represents  self-renunciation,  as  a  life 
in  the  flesh,  may  not  each  in  their  own  way,  according 
to  their  respective  natures,  enter  the  fulness  of  His  joy 
in  their  own  self-renunciation  and  crucifixion? 

Not  that  we  should  establish  an  order  by  our  own 
reasoning,  but  when  we  see  the  order  which  God  has 
established  pertaining  to  each,  so  beautifully  consistent 
with  His  desire  for  our  perfect  happiness,  is  not  rea 
son  glorified  in  our  worship  of  His  wisdom? 

When  we  have  the  proper  attitude  towards  oppos 
ing  forces  permitting  self-renunciation  in  love  we  may 
know  that  husbands  whose  wives  are  self-willed  may 
develop  character  for  heaven  by  overcoming,  such  as 
would  be  impossible  had  they  wives  like  angels.  And 
bright  and  good  wives  with  stupid  and  surly  husbands 
may  almost  become  angels  while  upon  earth  by  re- 


210     THE  INFINITE,  IN  TRINITY  AND  UNITY 

nouncing  self  and  living  in  obedience  to  them.  Instead 
of  prejudices  and  divisions  in  churches  because  of  mis 
understandings  and  antagonisms,  there  would  be  a  de 
velopment  of  individuals  for  eternity  such  as  would 
be  impossible  when  all  were  of  a  like  mind  in  the 
natural. 

These  are  homely  spiritual  facts  illustrated  continu 
ally  in  lives  about  us ;  and  because  of  self  love  entering 
where  only  the  love  of  God  should  abide  the  people  of 
the  Lord  are  imbeciles  compared  to  the  men  and  women 
of  strength  and  power  they  should  be.  Upon  every 
hand  this  weakness  is  apparent  and  is  fostered  in  the 
very  root  of  our  worship  of  God. 

In  pastor  and  people  seeking  to  build  up  their  own 
church  self  instead  of  shedding  God's  love  wherever 
people  hunger  for  its  ministry,  without  thought  of 
receiving,  or  of  an  increase  in  the  church  roll,  or  what 
the  annual  church  report  will  show  compared  to  the 
previous  years.  Even  prayers  are  for  self  instead  of 
"for  all  men  everywhere"  as  the  scriptures  teach. 

Never  yet  has  a  person  experienced  perfect  happi 
ness  in  praying  for  self,  because  it  can  not  be  done  in 
the  fulness  of  God's  love.  In  the  midst  of  Christ's 
greatest  trials  when  His  soul  was  "sorrowful  unto 
death"  the  flesh  led  Him  to  pray  for  self,  but  He  imme 
diately  rose  above  His  human  weakness  and  said,  "Not 
my  will,  but  thine,  be  done." 


CHAPTER  XL 
"OUR  GOD  is  A  CONSUMING  FIRE." 

We  have  repeatedly  referred  to  the  impossibility  of 
men  and  women  being  able  to  bear  complete  crucifixion 
of  self,  while  in  the  flesh,  to  that  degree  that  they  may 
live  in  the  body  and  yet  be  as  free  to  move  it  at  will 
as  Christ  was,  after  His  resurrection.  To  change  its 
appearance,  or  to  pass  with  it  from  the  visible  to  the 
invisible,  and  back  again,  or  to  transport  it  anywhere 
regardless  of  walls  or  worlds  of  matter  intervening. 
It  was  necessary  for  Christ  to  die  before  He  came  into 
such  perfection  in  the  natural  body,  and  the  disciple 
is  not  above  his  Master. 

And  yet,  in  speaking  this  way  we  do  not  place  im 
possibilities  upon  God.  The  only  thing  impossible  with 
Him  is  to  be  inconsistent  with  His  own  unity.  Even 
though  His  unity  of  all  things  does  not  appear  now 
while  its  manifestation  is  being  worked  out  through 
the  ages,  His  spiritual  laws  consistent  with  Himself 
must  control  things  and  persons  in  the  meantime.  And 
to  the  best  of  our  light  man,  who  certainly  has  all  the 
weakness  in  the  human  which  Christ  bore  in  the  flesh, 
can  not  hope  to  be  freed  from  this  weakness  without 
some  kind  of  physical  death.  If  Christ,  notwithstand 
ing  His  perfect  union  with  the  Father,  could  not  be 
come  perfected  in  the  flesh  without  physical  death 
how  can  we  ? 

And  yet  every  generation  has  those  in  their  midst 
who  do  not  expect  to  die,  because  they  are  assured 
that  "Christ  hath  abolished  death."  We  should  not 


212     THE  INFINITE,  IN  TRINITY  AND  UNITY 

discourage  such,  for  doubtless  one  may  walk  so  close 
with  God  as  to  give  Him  pleasure  to  translate  him 
without  death.  And  even  those  whose  physical  body 
is  left  behind  may  have  had  a  hope  so  bright  that  to 
them  the  change  is  not  death,  but  merely  the  passing 
into  a  greater  life.  But  neither  of  these  may  manifest 
the  perfection  in  the  body  which  Christ  did  after  His 
resurrection. 

They  may  not  have  such  an  experience  without  the 
absence  of  self,  to  that  measure  that  God  is  really 
manifest  in  their  flesh  as  He  was  in  Christ's  body.  In 
the  brighter  days  in  the  Spirit  which  are  at  hand  we 
need  not  be  surprised  if  translation  occurs  frequently, 
and  if  it  becomes  a  common  experience  for  Christians 
to  pass  out  of  the  body  as  naturally  and  triumphantly 
as  the  butterfly  emerges  from  the  chrysalis  in  which  it 
had  been  bound.  But  neither  of  these  indicate  the 
freedom  Christ  entered  through  physical  death.  For 
crucifixion  of  self  has  not  been  perfected  in  any,  as 
in  Him. 

As  they  become  more  common  and  triumphant,  how 
ever,  there  will  be  souls  here  and  there  who  are  pressed 
with  a  burning,  holy  desire  for  a  greater  victory  over 
the  flesh  than  that.  They  will  reach  out  for  such  a 
crucifixion  of  the  flesh  that  God  will  appear  through 
them  in  His  power  and  love.  They  will  somehow  feel 
that  Christ's  death  purchased  this  freedom  for  them 
so  that  they  do  not  have  to  die  to  receive  it. 

Some  may  be  pursued  with  a  fanatacism  that  will 
attempt  such  a  crucifixion  in  the  flesh  as  to  bring  their 
physical  death  prematurely,  or  that  will  derange  their 
mind.  This  will  be  a  mistake.  The  desire  for  God's 
perfect  manifestation  of  Himself  through  them  is  right 
and  holy.  But  the  faith  which  lays  hold  upon  it  through 


THE  INFINITE,  IN  TRINITY  AND  UNITY    213 

Christ  should  also  perceive  that  it  may  require  so  great 
a  crucifixion  of  self  to  permit  the  life  of  Christ  to  come 
into  them  in  the  fulness  of  His  perfection,  as  they  can 
not  bear.  Therefore  why  should  they  hasten  their 
death  foolishly? 

And  yet,  while  they  can  not  bear  the  crucifixion  of 
self  sufficiently  to  at  once  receive  the  perfection  which 
He  has  surely  purchased  for  them,  God,  who  permits 
the  desire,  is  merciful  and  wise  and  loving,  willing  and 
able  to  satisfy  every  pure  longing  in  our  hearts.  It  is 
simply  a  matter  of  our  reaching  it  in  His  way.  And 
if  crucifixion  alone  fails  us  of  opening  the  way  into 
His  fulness  while  we  are  in  the  flesh,  may  it  not  be 
possible  there  is  some  other  way  which  we  have  not 
seen?  That  there  is  a  gate  to  open,  which  stands  at 
the  end  of  the  road  of  the  crucifixion  we  are  able  to 
bear?  And  that  there  is  a  key  or  a  knock  that  will 
permit  the  gate  to  swing  that  we  may  enter  God,  and 
that  God,  who  says  He  is  knocking  also,  may  enter  us? 
Indeed,  considering  that  Christ  has  borne  crucifixion 
for  us,  is  it  not  possible  that  this  gate  is  along  our 
pathway,  and  that  we  have  often  passed  it  with  eyes 
blinded  in  the  hurt  of  crucifixion  we  bear,  which  He 
has  really  borne  for  us? 

When  we  read  that  "our  God  is  a  consuming  fire," 
and  that  "God  is  love,"  is  it  too  great  a  thing  for  us 
to  hope  that  His  love  may  come  into  us  in  such  a  way 
as  to  consume  the  self  which  we  have  so  signally  failed 
to  crucify?  Indeed,  only  the  love  of  God  can  consume 
self,  crucified  or  not  crucified.  A  perfect  work  may 
be  done  in  us  only,  however,  when  we  have  perfect 
happiness  in  His  love.  When  men  love  everything  and 
every  person  and  God,  in  obedience  to  the  spirit  of 
Christ  which  makes  such  love  possible,  with  no  thought 


214     THE  INFINITE,  IN  TRINITY  AND  UNITY 

of  receiving  love  in  return.  And  when  women  love 
likewise  in  obedience  to  the  spirit  of  such  men.  The 
power  of  such  love  both  to  consume  self  and  to  mani 
fest  God  in  the  flesh,  we  have  truly  failed  to  either 
demonstrate  or  to  realize. 

Consuming  love  sees  nothing  unlovable  in  men  and 
women  who  quarrel  and  hate  and  are  filthy  and  fleshly 
and  vile.  But  it  sees  a  nature  in  them  which  is  to  be 
overcome  by  God's  love  within  them,  and  when  over 
come  works  a  heavenly  character  not  possible  without 
the  ugliness  to  overcome.  The  more  hopeless  the  per 
son  the  more  eagerly  perfect  love  reaches  out  to  help 
them,  because  in  them  is  there  a  possibility  of  forming 
an  individuality  in  heaven,  as  noted  in  chapter  six, 
more  than  in  any  one  else,  because  of  the  overcoming 
required. 

It  is  not  the  improvement  in  individuals,  apparent 
to  the  eye,  which  should  give  us  the  greatest  encourage 
ment.  Perfect  love  sees  beneath  the  crust  and  knows 
it  is  the  overcoming  of  each  person's  inner  self  which 
has  virtue.  And  the  person  who  is  ungainly  or  awk 
ward  or  unfortunate  is  usually  forced  to  overcome 
much  self  by  reason  of  the  slights  and  knocks  of  their 
fellows,  far  more  than  the  beautiful  and  skilful  and 
favored  ones  of  earth.  Perfect  love  goes  alike  to  the 
latter,  but  they  usually  receive  less  of  it  because  they 
are  not  so  hungry  for  it.  They  are  filled  with  human 
love  and  favor  such  as  those  whom  we  naturally  think 
less  fortunate  are  not  given.  They  are  the  really  for 
tunate. 

It  is  the  same  regarding  things.  Consuming  love 
goes  out  in  delight  and  embraces  the  naturally  revolt 
ing  and  embittering  circumstances  and  things  the  same 
as  the  clean  and  inspiring  and  beautiful.  And  it  is 


THE  INFINITE,  IN  TRINITY  AND  UNITY    215 

enlarged  more  in  contact  with  the  former  than  with 
the  latter,  because  the  absence  of  human  favor  leaves 
it  open  to  receive  more  of  us,  as  it  were,  than  the  lat 
ter,  which  is  surfeited  with  human  praise. 

The  lover  of  nature  sees  in  every  green  thing  of 
shrub,  vine,  moss,  or  tree,  vegetable  life,  each  express 
ing  itself  by  a  different  exterior.  He  can  spare  none 
of  them.  As  a  landscape  artist  he  sees  everything 
equally  beautiful,  each  in  its  place,  just  as  the  painting 
artist  regards  every  shade  of  pigment  equally  indis 
pensable  to  bring  out  a  varied  perfect  picture. 

Or  as  he  studies  a  single  tree  all  parts  contribute 
to  the  harmonious  whole.  The  rough,  warty,  scaly 
bark,  the  seams  softened  by  cobwebs,  the  gnarled  trunk 
and  limbs,  the  scars  of  conflicts  waged  and  won,  the 
fading  leaves  and  the  fresh,  growing  ones,  the  buds, 
the  flowers,  and  the  ripening  fruit,  are  all  equally 
beautiful  to  him  who  loves  the  life  of  the  tree.  For  he 
perceives  it  in  the  crumbling  bark  or  the  buried  root, 
as  well  as  in  the  color  of  the  bloom  and  the  whispering 
of  leaves. 

Likewise  is  the  church  of  God  loved  by  the  soul  ar 
tist  who  perceives  God's  life  in  it  everywhere,  as  in  a 
tree  of  His  planting.  In  each  individual  is  the  perfect 
life  which  he  sees  just  the  same,  whether  countenances 
are  sad  or  glad.  Or  whether  faces  are  fair  or  brown 
or  black,  smooth  or  wrinkled.  Or  in  forms  erect, 
stooped,  or  crawling.  Or  steps  firm  or  halting,  or 
hands  soft  and  flexible  or  hard  and  stiff.  And  if  brows 
are  scowling  or  lips  sour  or  actions  crusty  he  sees  they 
are  but  the  roughened  bark  or  the  chafed  limbs  of  the 
tree,  hiding  the  same  life  which  in  another  member  or 
branch  appears  in  sweet  smiles  and  fair  brows  and 
courtly  manners.  He  sees  the  same  perfection  in  all 


216     THE  INFINITE,  IN  TRINITY  AND  UNITY 

alike,  each  in  his  sphere,  according  as  his  eye  sees  in 
faith  the  picture  the  Great  Artist  is  working  out. 

Many  see  confusion  upon  every  hand,  and  are  nerv 
ous  and  faultfinding  because  they  see  not  the  perfect 
life  within  all  of  God's  children.  Or  the  perfect  se 
quence  of  circumstances  and  events  contributing  to  a 
grand  final  unity  in  Him.  They  denounce  much  which 
is  done  in  honest  hearts  as  being  of  Satan.  They  stamp 
and  cry  "God  is  a  God  of  order  and  not  of  confusion," 
because  they  see  "confusion."  It  may  not  be  confusion 
at  all.  An  act  which  is  momentarily  confusing  may 
be  seen,  at  the  end  of  a  month  to  have  been  harmonious 
with  the  month's  progress.  Or  the  month  of  confusion 
is  in  harmony,  seen  at  the  end  of  a  year.  And  the 
year  which  is  confusion  is  perhaps  the  key  to  a  beau 
tiful  harmony  at  the  end  of  a  generation.  And  the 
generation,  when  it  was  thought  God  had  abandoned 
the  earth,  may  be  seen,  at  the  end  of  Time,  to  have 
been  but  a  part  of  the  perfect  harmony  at  last  appear 
ing  in  God's  unity  of  all  things. 

All  nervousness  comes  from  narrowness  of  view,  and 
resenting  what  appears  to  us  as  confusion.  It  is  self 
which  takes  the  narrow  view,  centering  all  things 
there.  Thus  some  physicians  define  hysterics  as  "self 
ishness  gone  to  seed."  We  fear  because  of  our  limited 
comprehension.  Let  God's  perfect  love  consume  the 
eye  of  self  and  there  will  be  such  an  absence  of  fear 
as  to  enable  us  to  bring  harmony  instead  of  confusion 
into  the  present  which  appears.  Harmony  of  spirit 
into  an  assembly  of  opposing  forces.  Harmony  of  pros 
perity  where  opposition  is  wrecking  success.  Harmony 
of  health  into  sick  bodies  whose  members  are  warring 
one  with  another.  For  such  is  the  power  of  perfect 
love  which  is  shed  abroad  into  the  hearts  of  others 


THE  INFINITE,  IN  TRINITY  AND  UNITY    217 

without  regard  to  self,  even  as  our  Father  in  heaven 
has  shed  His  love  abroad  into  our  hearts.  And  the 
more  forbidding  to  the  natural  the  more  receptive  to 
God's  love  because  there  is  more  hungriness  for  it. 
The  natural  was  starved  that  the  eternal  might  find 
lodgment. 

Turned  upon  conditions  within  ourselves  consuming 
love  embraces  the  disease  and  the  pain  and  the  weak 
ness  which  is  so  distressing  to  self,  and  caresses  it 
with  as  much  fondness  as  the  naturally  more  perfect 
parts  of  the  body  and  mind.  The  more  severe  the  pain 
and  filthy  the  disease  and  unattractive  the  appearance 
the  more  perfect  love  laughs  in  praise  to  God  for  it. 
It  sees  thereby  an  opportunity  of  overcoming  self, 
which  is  in  the  weakness,  and  of  forming  an  excellence 
of  individuality  in  heaven  which  would  be  impossible 
in  its  absence. 

For  indeed  was  it  not  self  we  had  been  praying  to 
have  overcome?  And  as  we  suffer  pain  in  its  cruci 
fixion  why  should  not  God's  perfect  love  within  us  laugh 
at  every  pain,  seeing  the  work  progressing  so  beauti 
fully?  And  why  should  not  the  hated,  despised,  pain- 
racked  part  of  our  body  receive  hungrily  such  love 
with  an  embrace  that  the  love  consumes  every  part  of 
the  human  weakness?  Then,  as  the  very  self  which 
hated  the  weakness  is  consumed,  why  shall  not 
Heaven's  health  and  glory  come  in  instead? 

In  this  way,  taking  our  bodies  and  minds  in  parts 
at  a  time,  as  we  suffer  only  in  parts  at  the  same  time, 
who  will  say  it  is  not  possible  to  have  self  so  consumed 
by  God's  love  that  He  may  yet  manifest  Himself  in 
these  human  bodies?  Or  rather,  in  bodies  received 
gradually  from  heaven  as  self  and  the  human  is  con 
sumed?  And  when  our  body  and  mind  are  changed 


218     THE  INFINITE,  IN  TRINITY  AND  UNITY 

through  and  through  in  a  transformation  from  self 
within  to  God  within,  where  is  the  limit  of  God's  power 
through  us?  It  must  be  done  gradually,  part  by  part, 
as  it  were,  as  we  suffer  in  the  flesh.  But  who  will  say 
it  can  not  be  done? 

As  weakness  after  weakness  is  consumed  with  God's 
love  and  His  perfection  takes  its  place  we  have  gift 
after  gift  of  the  Spirit  to  remove  the  same  weakness 
from  others. 

Is  life  too  short,  seeing  there  are  so  many  attributes 
in  the  mind  of  self  to  be  overcome,  in  addition  to  every 
nerve  and  muscle  and  bone  in  the  body,  in  this  trans 
formation?  Not  when  we  may  lengthen  the  span  of 
man's  years  cut  short  by  sin.  And  every  perfection  in 
the  body  received  from  heaven  is  incorruptible  if  we 
keep  Heaven's  life  flowing  through  it. 

It  was  Heaven's  life  flowing  through  the  three 
friends  of  Daniel  which  prevented  their  bodies  and 
even  garments  from  being  singed  by  the  fire  which 
slew  the  men  who  cast  them  into  the  furnace.  And 
which  made  the  lions  fear  to  touch  Daniel.  And  which 
kept  Methuselah  in  health  almost  a  thousand  years. 

When  we  are  healed  in  a  part  of  our  body  or  mind 
we  should  thereafter  use  that  part  with  a  joy  and 
gladness  in  ministering  to  others  which  floods  away 
all  fear  of  overdoing,  or  all  desire  of  self  for  apprecia 
tion  of  our  ministry. 

What  right  have  we  who  have  seen  the  redemption 
of  Christ  and  have  known  the  record  of  God's  wonders 
through  the  ages,  as  they  had  not,  to  come  short  of 
the  fulness  of  God  which  they  enjoyed?  And  why 
have  we  not  done  it  in  the  ordinary  walks  of  life,  to 
say  nothing  of  the  great  trials  wherein  we  fail?  Be 
cause  we  fear,  or  lack  faith,  which  is  the  same.  And 


THE  INFINITE,  IN  TRINITY  AND  UNITY    219 

we  fear  because  we  lack  perfect  love.  We  are  not 
made  perfect  in  love  or  fear  would  go  out  and  faith 
come  in.  That  is  the  whole  story. 

We,  no  doubt,  have  a  much  clearer  understanding  of 
these  things  than  Moses  and  Abraham  and  Elijah  had. 
But  we  understand  so  many  things  of  science  in  the 
natural  that  our  scientific  reason  stands  in  the  way  of 
Heaven's  reason.  Our  eyes  are  so  much  established 
in  the  things  of  the  Seen  that  the  Unseen  is  less  real 
to  us. 

When  once  the  truth  burns  into  us  of  how  little  of 
God's  consuming  love  we  have  manifested,  or  of  per 
fect  happiness  have  experienced,  as  tested  according 
to  our  spirit  of  giving,  need  we  wonder  that  so  little 
of  His  heaven  is  seen  upon  earth?  And  that  here  and 
there  through  the  ages  a  man  stands  out  in  bold  relief 
because  he  has  permitted  God  to  go  out  to  humanity 
through  him?  But  shall  not  children  of  God,  in  this 
age  of  marvelous  progress  of  the  world,  accept  the 
importance  of  manifesting  God  in  as  great  a  manner 
as  He  has  ever  appeared  through  men?  Is  there  any 
reason  why  we  shall  permit  lone  individuals  of  former 
ages  to  manifest  Him  in  a  greater  way  than  should  be 
common  amongst  us  in  this  age  of  greater  spiritual 
enlightenment  than  has  ever  appeared? 

If  God,  in  His  wisdom,  has  permitted  blindness  to 
dim  truths  from  us  which  He  is  now  disclosing,  shall 
we  be  slow  at  receiving  them?  Have  we  not  reached 
a  plane  in  human  advancement  that  we  can  enter,  with 
out  stumbling,  into  a  spirit  of  His  greater  love  than 
men  have  heretofore  been  able  to  receive? 

We  shall  enter  it  in  the  joy  of  children  learning  to 
walk  for  the  very  pleasure  of  it  and  not  for  reward. 
We  shall  live  happy  in  a  world  where  we  know  that 


220     THE  INFINITE,  IN  TRINITY  AND  UNITY 

in  all  of  the  Seen  of  every  character  there  lies  a  little 
of  the  Unseen  which  shall  endure  in  beauty  forever. 
And  that  the  Unseen  which  shall  at  last  appear  most 
glorious  is  but  the  Seen  reduced  to  its  rarest  possible 
substance. 

To  illustrate :  An  immense  building  may  be  reduced 
through  fire  to  a  trifle  of  smoke  and  ashes.  Or  a  huge 
stack  of  straw  or  debris  to  a  little  mould  for  the  gar 
den.  So  is  the  eternal  in  the  midst  of  every  thing  we 
see.  It  is,  in  a  person,  a  tiny  spark  of  life  too  rare  to 
be  seen  by  the  eye  or  too  light  to  be  weighed  by  man's 
judgment,  somewhere  in  the  midst  of  a  huge  human 
body  of  great  swelling  words  and  much  stirring  life. 
Or  it  may  be  a  mere  influence,  as  an  apple  in  a  boy's 
hand,  or  an  artist's  painting  which  costs  its  thousands, 
or  a  foul  deed  which  makes  men  shudder. 

The  Unseen  Eternal,  however,  be  it  ever  so  insignifi 
cant,  is  in  everything  in  the  Seen.  The  latter's  crea 
tion  were  useless  otherwise.  And  it  is  always  suffi 
ciently  there  to  justify  the  existence  of  the  Seen,  no 
matter  what  a  bulk  of  apparent  waste  and  incongruity 
there  is  in  the  latter.  When  things  appear  unseemly 
or  go  wrong  all  about  us  and  appear  hard  and  unrecep- 
tive,  fear  enters  our  hearts  if  we  do  not  see  with  God's 
consuming  love. 

We  think  the  Holy  Spirit  is  "grieved"  and  we  feel 
badly.  His  "grief,"  if  any,  is  in  us  that  we  can  not 
see  in  perfect  faith.  There  is  no  grief  in  the  Holy 
Spirit  except  in  ourselves,  that  we  shall  consider.  It 
is  not  our  place  to  see  Him  grieved  in  others.  It  is 
our  place  to  see  He  is  not  grieved  within  us,  and  when 
we  have  such  love  as  to  do  this  all  will  appear  beau 
tiful  and  right,  and  our  love  will  bring  it  so.  For  it 
is  "faith  which  worketh  by  love"  within  us.  The  Holy 


THE  INFINITE,  IN  TRINITY  AND  UNITY    221 

Spirit,  outside  of  persons,  and  in  His  place  in  the  God 
head  has  not  had  grief  since  the  redemption  of  man 
kind  was  "finished." 

He  recognizes  Christ's  work  as  perfect,  and  only 
rejoices.  He  is  the  Spirit  of  Self-renunciation,  and 
through  the  renunciation  of  God  of  Himself  He,  to 
gether  with  Christ  and  the  Father,  has  no  Self  to  be 
offended  within  Himself.  For  He  is  the  Spirit  which 
considers  others  alone,  and  loves  them  as  Christ  and 
the  Father  loves.  Therefore,  when  we  are  sad  and 
grieved  because  we  think  the  Holy  Spirit  is  being 
grieved  with  men  and  women  and  circumstances,  let 
us  know  that  it  is  Him  in  us  which  is  grieved,  and 
not  apart  from  us  that  we  may  know.  It  is  self  in 
us  that  we  are  beholding  things  through,  instead  of 
being  united  with  God  in  such  love  as  forgets  self. 

Or,  when  we  think  the  Holy  Spirit  is  being  grieved 
with  other  persons  let  us  know  assuredly  it  is  self  in 
us  beholding  the  self  in  others  which  makes  it  appear 
so.  Let  God's  consuming  love  within  us  behold  only 
this  same  love  in  the  other  one  and  he  changes  into 
rapturous  beauty  and  righteousness  as  by  magic,  There 
is  no  grief  then,  but  love  which  consumes  it  in  both  us 
and  him.  For  that  is  the  way  God  loves,  and  it  is  the 
way  He  shall  consume  all  opposition  to  Himself  and 
to  all  things  and  circumstances,  when  He  in  His  love 
shall  "be  all  and  in  all." 

By  faith,  when  we  love  as  God  loves,  and  see  the  per 
fect  hidden  in  all  things,  we  delight  in  it  before  it 
appears  as  the  florist  delights  in  the  filth  and  bog  and 
crawling  things  whose  beauty  will  come  to  light  in  the 
blue  or  yellow  of  a  few  petals  upon  a  flower  stem.  It 
is  largely  in  the  florist's  sheer  joy  in  the  filthy  task  of 
working  in  slime  and  decay  in  anticipation  of  the 


222     THE  INFINITE,  IN  TRINITY  AND  UNITY 

flower  which  shall  appear,  that  it  rewards  him  gener 
ously  with  smiling  face  and  knowing  converse.  Like 
wise,  when  our  hope  in  the  imperfect  which  appears 
lives  in  great  joy  of  the  perfect  life  which  shall  appear 
in  the  final  unfolding,  we  have  power  to  bring  that  to 
light  quickly  which,  under  disapproval  and  condemna 
tion  should  remain  in  cover  and  darkness. 

What  happiness  we  shall  find  in  living  upon  earth 
with  such  love!  When  in  everything  we  see  there  is 
something  of  the  Eternal  which  we  can  help  to  bring 
to  light  by  seeing  it  in  gladness  and  faith.  It  is  like 
having  a  part  in  the  eternal  creation  by  working  with 
the  things  at  our  hand.  Indeed  it  is  this  very  thing. 

In  every  person  there  is  that  which  we  may  bring 
to  the  surface  which  will  live  eternally,  by  covering 
and  saturating  them  with  God's  perfect  love.  Or  if 
they  reject  the  love  and  become  an  obstacle  whose  in 
fluence  is  evil,  the  person  who  overcomes  an  aversion 
to  them  has  a  life  enriched  for  eternity  through  the 
overcoming.  Not  a  person  or  thing  of  good  and  evil 
can  fail  to  contribute  to  the  eternal  good  of  some  one. 

Then  if,  in  everything  we  behold  or  come  into  con 
tact  with  through  the  natural  senses,  there  is  a  portion 
of  the  perfect  eternal,  in  what  way  shall  this  perfect 
appear  and  the  dross  be  consumed  ?  Herein  we  see  the 
necessity  of  the  Bible  teaching  of  hell,  and  no  amount 
of  sentimental  reasoning  can  set  it  aside.  If  there  is  no 
hell  as  a  fire  to  consume  imperfection,  then  imperfec 
tion  shall  always  confront  us  in  varied  aspect,  from 
that  which  merely  displeases  us,  to  the  stench  of  all 
which  is  devilish.  And  however  little  we  may  know 
about  the  details  of  what  the  Bible  calls  hell  fire,  we 
can  see  the  general  place  such  a  fact  must  occupy  be 
fore  God  can  be  "all  and  in  all."  For  all  opposition 
to  Him  must  be  consumed,  as  by  fire. 


THE  INFINITE,  IN  TRINITY  AND  UNITY    223 

In  the  final  consuming  God  Himself  is  probably  the 
"fire"  which  consumes.  This  is  not  the  fire  of  hell,  for 
in  the  end  both  death  and  hell  themselves  are  cast  into  a 
"lake  of  fire."  "This  is  the  second  death."  Rev.  20 :14. 
It  is  the  destruction  of  all  life  not  destroyed  by  hell, 
and  of  all  not  "written  in  the  Book  of  Life."  Ver.  15. 
The  destruction  of  all  life  which  is  for  self.  It  is  the 
final  death  of  all  opposition  to  God. 

Why  should  it  be  thought  that  life  exists  eternally 
in  hell,  when  hell  itself  is  cast  into  a  lake  of  fire  ?  And 
why  should  this  be  called  "the  second  death"  if  it  is 
not  a  more  complete  death  than  hell  claimed,  or  if  it  is 
not  the  death  of  hell  itself  ?  And  is  it  not  implied  that 
the  "lake  of  fire"  shall  destroy  all  life  except  those 
whose  names  are  written  in  the  Book  of  Life?  That 
is,  all  life  which  is  not  born  of  God? 

True  enough,  in  verse  ten  we  read  that  "the  beast 
and  the  false  prophet"  "shall  be  tormented  day  and 
night  for  ever  and  ever."  But  it  is  probably  univer 
sally  thought  that  a  more  literal  translation,  which  is 
correct,  would  be  not  "forever  and  ever,"  as  we  under 
stand  it,  but  "to  the  ages  of  the  ages."  And  what  is 
that  but  the  "age"  to  which  all  ages  lead,  when  God 
shall  "be  all  and  in  all?"  What  else  indeed?  The  fire 
of  hell  can  never  be  "quenched."  It  must  be  consumed 
in  the  end. 

We  shall  not  fail  to  notice  the  clear  distinction  the 
Bible  makes  between  hell  itself  and  the  "lake  of  fire." 
They  can  not  be  the  same  when  the  former,  together 
with  death,  shall  be  cast  into  the  latter.  The  smaller 
is  always  cast  into  the  greater.  Then  death  is  con 
sumed  by  something  greater  also. 

Hell  is  prepared  for  individuals — "the  devil  and  his 


224     THE  INFINITE,  IN  TRINITY  AND  UNITY 

angels."  Matt.  25 :41.  'The  lake  of  fire,"  after  con 
suming  everything  cast  into  it,  contains  no  individu 
als.  A  "lake"  as  a  symbol  signifies  the  lack  of  indi 
viduality  in  what  composes  it.  For  all  things  run  to 
gether  in  a  lake.  If  fed  by  a  thousand  streams  not 
one  retains  its  individuality. 

Therefore,  when  we  are  told  that  "our  God  is  a  con 
suming  fire"  we  can  see  that  nothing  can  so  well  de 
scribe  the  perfect  eternal  in  all  things  not  having  life 
as  individuals,  equal  to  this  very  expression, — "the 
lake  of  fire,"  when  all  the  dross  of  imperfection  which 
we  see  is  consumed.  That  is,  every  influence  and  every 
power  in  all  things  which  appear,  which  are  eternal, 
when  the  imperfect  is  destroyed,  form  together  one 
very  great  perfect  influence  which  is  like  God  in  per 
fection,  but  like  a  lake  in  the  aggregate,  with  no  indi 
viduality. 

For  truly  there  are  impersonal  influences  which  are 
eternal,  in  the  midst  of  things  all  about  us.  And  in 
the  end,  when  the  eternal  shall  be  separated  from  the 
temporal,  the  former  must  exist  in  some  way  which 
may  be  likened  unto  a  "lake."  Nothing  could  express 
it  more  simply.  And  yet  we  can  comprehend  no  farther 
perhaps.  We  cannot  probably  fathom  the  place  that 
"lake"  may  occupy  after  it  has  consumed  death  and 
hell.  Who  knows  but  that  out  of  it  may  be  formed 
new  worlds? 

In  speaking  of  hell  as  a  place  prepared  for  individu 
als — the  devil  and  his  angels — we  must  have  a  clear 
view  of  the  salvation  purchased  by  God  through  Christ. 
For  what  is  saved  with  His  life  hell  can  not  destroy, 
nor  shall  the  "lake  of  fire"  try  to  destroy  it.  It  is  life 
of  His  own  life.  Christ  Himself  said  that  "God  sent 
not  His  Son  into  the  world  to  condemn  the  world ;  but 


THE  INFINITE,  IN  TRINITY  AND  UNITY    225 

that  the  world  through  Him  might  be  saved."  Jno. 
3:17. 

That  such  salvation  is  more  than  a  mere  opportunity, 
but  is  an  actual  necessity,  we  know  from  the  scrip 
tures  that  "the  Son  of  man  is  come  to  seek  and  to  save 
that  which  is  lost."  Luke  19 :10.  "I  came  not  to  judge 
the  world,  but  to  save  the  world."  Jno.  12 :47.  "Who 
soever  shall  call  upon  the  name  of  the  Lord  shall  be 
saved."  Acts  2:21.  "As  I  live,  saith  the  Lord,  every 
knee  shall  bow  to  me,  and  every  tongue  shall  confess 
to  God."  Rom.  14:11. 

Therefore,  before  we  may  admit  the  final  loss  of  any 
thing  in  this  world  shall  we  not  reverently  inquire 
whether  the  Son  accomplished  the  purpose  for  which 
He  was  sent?  Shall  we  be  afraid  to  take  these  words 
of  scripture  as  absolute,  or  must  we  modify  them  by 
bringing  other  scriptures  from  their  contexts,  against 
them,  to  qualify  them? 

While  we  have  the  privilege  of  "comparing  spiritual 
things  with  spiritual"  (1  Cor.  2:13)  is  the  salvation 
of  our  Lord  Jesus  Christ  to  be  compared  with  another 
spiritual  truth?  If  there  is  a  truth  greater  than  His 
salvation  is  it  not  Love?  And  if  we  place  salvation 
alongside  of  Love  is  it  not  consistent  with  God's  love 
which  created  all  things  that  all  things  be  finally  saved? 

Is  it  not  the  spirit  of  self  and  not  of  perfect  Love 
which  has  interpreted  scripture  to  a  human  under 
standing,  whereby  salvation  of  all  things  has  not  been 
perfected  in  Christ?  Have  we  not  been  so  irreverent 
regarding  God's  perfect  work  in  salvation  that  we  may 
well  pause  and  see  if  the  Holy  Spirit,  with  self  ex 
cluded,  may  not  bring  us  more  perfect  light  through 
the  scriptures  which  we  have  thought  taught  other 
wise? 


226    THE  INFINITE,  IN  TRINITY  AND  UNITY 

When  we  have  the  further  statement  that,  after  the 
perfect  work  of  Christ  was  accomplished,  God  is  still 
"not  willing  that  any  should  perish,  but  that  all  should 
come  to  repentance"  (2  Pet.  3:9),  may  we  not  inquire 
if  His  will  is  not  strong  enough  to  prevail  in  the  mat 
ter?  Therefore,  before  admitting  failure  of  His  pur 
pose  or  will  in  the  slightest  particular  let  us  accept 
God's  work  through  Christ  as  perfect. 

It  is  not  the  God  which  the  spirit  in  men  of  the 
strongest  and  keenest  feeling  are  seeking  if  we  admit 
otherwise.  They  must  have  a  Christ  who  became  a 
perfect  Savior  for  all.  Who  is  not  going  to  save  but 
who  has  saved.  Not  one  for  whom  He  died  may  perish. 
If  so  He  would  have  failed  in  His  purpose  that  far, 
and  in  His  will.  When  we  believe  all  of  this  we  do  no 
violence  to  either  the  scripture  or  to  God's  consistency 
with  His  own  being  of  Love,  or  to  His  justice  to  Him 
self  and  to  His  creation. 

But  except  individuals  personally  accept  His  salva 
tion  they  can  not  be  saved  as  individual  beings.  That 
in  them  which  is  the  perfect  eternal  shall  be  saved  in 
very  truth,  but  not  as  a  person.  They  shall  not  have 
a  personal  consciousness  of  their  salvation. 

Not  having  it  in  this  life,  how  shall  they  have  it  when 
this  shall  end?  They  may  not  enter  life  as  life,  here 
after.  That  is,  as  individuals  consciously  possessing 
any  life  whatever.  The  perfect  in  them  has  eternal 
existence  but  not  eternal  life,  as  individuals  know  life. 

Each  person  becomes  an  individual  being  with  a 
conscious  eternal  life  in  them  by  confessing  the  Christ, 
the  Son  of  God,  as  their  Savior.  They  take  upon  them 
selves  personality  for  eternity  right  now,  by  recogniz 
ing  this.  Is  it  not  simple  and  reasonable  thus?  "He 
that  believeth  on  me  hath  everlasting  life,"  says  Christ. 


THE  INFINITE,  IN  TRINITY  AND  UNITY    227 

That  is,  the  soul  which  has  indeed  been  saved  through 
God's  renunciation  of  Himself  in  Christ,  by  acknowl 
edging  this  salvation  within  him,  changes  from  an  im 
personal  influence  or  power  which  shall  exist  forever 
by  reason  of  his  salvation,  into  a  distinct  individual, 
with  a  personality  which  is  consciously  his  own.  And 
this  personality  makes  him  a  son  of  God,  joint  heir 
with  Christ  of  all  things  of  the  Father.  For  in  recog 
nizing  his  own  salvation  he  recognizes  the  same  per 
fect  life  within  him  which  constitutes  Christ's  perfec 
tion. 

Children  believe  in  God  in  spirit  until  they  are  taught 
to  disbelieve.  They  are  individualities  in  Him  until 
they  deny  this  individuality  by  denying  Him  and  choos 
ing  for  self.  Then  they  become  dead  in  sin,  or  separa 
tion  from  God. 

When  souls  know  good  and  evil  and  do  not  renounce 
self  in  the  acceptance  of  Christ  as  their  Savior  they 
are  angels  of  the  devil,  for  whom  hell  is  prepared. 
For  they  are  individuals  who  live  for  self.  They  never 
become  any  other  kind  until  they  do  renounce  self, 
therefore  can  not  be  saved  as  individuals. 

How  can  they,  when  self  must  be  destroyed  before 
the  saved  soul  within  them  can  enter  God's  perfect 
heaven?  They  shall  be  saved,  but  only  as  an  influence, 
or  impersonal  power,  after  hell  has  consumed  all  of 
self  which  it  can.  In  common  with  the  perfect  Eternal 
in  all  other  persons  and  things  which  Christ  has  re 
deemed  they  shall,  with  them,  unite  as  a  "lake  of  fire," 
or  with  this  "lake,"  to  become  an  impersonal  Presence 
in  a  way  which  may  perhaps  not  be  revealed  to  man 
in  this  life. 

This  "lake"  must  in  some  way  be  a  product  of  our 
God  who  is  a  consuming  fire,  and  it  has  doubtless  been 


228     THE  INFINITE,  IN  TRINITY  AND  UNITY 

forming  for  ages.  God's  will  that  "all  shall  come  to 
repentance"  is  not  thwarted,  according  to  this  manner, 
but  repentance  of  many  comes  too  late  to  form  within 
them  an  indiyidality  as  a  life  for  heaven.  All  saved 
souls  not  written  in  "the  Book  of  Life"  in  this  life 
repent  too  late  for  a  personal  life  in  heaven,  there 
fore  have  their  part  in  the  "lake"  of  impersonality 
there. 

That  is,  those  who  repented  in  time  to  have  their 
names  written  in  the  Book  of  Life,  and  to  do  works 
which  were  recorded  in  the  other  "books,"  were  judged 
as  individual  beings,  each  with  a  conscious  distinct  per 
sonality.  But  those  whose  repentance  was  too  late  for 
record  in  the  Book  of  life,  not  having  called  until  death 
in  the  body  had  passed  upon  them,  and  who  therefore 
could  have  no  works  to  their  credit,  even  of  confession, 
could  have  no  individuality  there.  They  could  form 
merely  a  part  of  a  "lake"  composed  of  the  impersonal 
Eternity,  but  not  as  eternal  lives. 

We  cannot  even  in  this  life  conceive  of  life  apart 
from  existence  in  individuals,  and  how  can  we  think  of 
it  existing  hereafter  apart  from  individuality  ?  And  if 
individuals  in  this  life  fail  to  accept  eternal  life  before 
death  comes  upon  them  what  opportunity  is  there  to 
accept  it  after  the  first  death  of  the  present  life?  But 
because  there  is  no  opportunity  for  the  eternal  to  live 
in  them  hereafter  as  life,  need  we  conclude  it  does  not 
live  at  all,  without  individuality  ? 

And  it  must  be  considered  that  just  as  to  us  there  ap 
pears  two  kinds  of  salvation — an  impersonal  salvation 
of  that  which  is  eternal  in  each  person,  and  a  salvation 
of  the  person  as  an  individual — there  are  too  kinds  of 
repentance.  Paul  recognizes  this  when  he  says,  "Godly 
sorrow  worketh  repentance  to  salvation  not  to  be  re- 


THE  INFINITE,  IN  TRINITY  AND  UNITY    229 

pented  of :  but  the  sorrow  of  the  world  worketh  death." 
2  Cor.  7 :10.  No  doubt  in  hell  every  one  will  turn  from 
self  in  disgust,  and  this  turning  is  repentance.  But  it 
is  too  late  for  them  to  be  saved  as  individualities,  each 
with  a  conscious  personality  as  a  son  of  God.  And  yet, 
all  do  "come  to  repentance." 

Lest  all  of  this  concerning  hell  and  the  "lake  of  fire" 
be  regarded  as  mere  speculation  beyond  the  power  of 
man  to  know,  let  it  be  considered  whether  or  no  it  is 
consistent  with  pur  idea  of  a  God  of  all  love  and  ten 
derness,  and  of  justice  to  Himself.  Whether  it  be  con 
sistent  with  our  own  highest  and  best  ideas  of  right, 
as  compared  with  our  former  views  regarding  them. 

For  we  must  remember  we  dare  not  brush  away  our 
own  ideas  of  right  when  we  would  magnify  our  great 
God.  Man  is  created  in  His  image  and  may  have  a  cer 
tain  knowledge  of  Him.  He  will  have  this  certain 
knowledge  through  only  two  ways  which  work  to 
gether.  And  this  is  by  knowing  himself  and  being 
absolutely  true  to  himself.  When  he  does  this  he  knows 
God. 

For  when  he  knows  himself  he  knows  Him  of  whom 
he  is  the  image.  And  when  he  is  absolutely  true  to 
himself  he  is  true  to  God  for  the  same  reason.  All  ig 
norance  of  God  comes  from  ignorance  of  one's  own  be 
ing  or  from  being  false  to  one's  self.  Eve  did  not  know 
herself  else  she  could  not  have  been  deceived  with  the 
temptation.  Adam  was  not  true  to  himself,  else  he 
would  not  have  yielded.  For  he  was  not  deceived. 
1  Tim.  2:14.  It  requires  men  and  women  together  to 
know  and  be  true  to  God. 

"This  is  life  eternal,  that  they  might  know  thee,  the 
only  true  God," — which  each  will  know  according  as 
they  know  self — "and  Jesus  Christ,  whom  thou  hast 


230    THE  INFINITE,  IN  TRINITY  AND  UNITY 

sent."  Jno.  17 : 3.  When  we  know  Christ  as  a  life  we 
do  live  we  are  true  to  self. 

Therefore,  let  the  person  who  judges  truth  know  that 
he  may  only  rightly  judge  according  as  he  knows  him 
self,  and  therefore  knows  God,  and  is  true  to  self  and 
thereby  true  to  God.  For  the  one  who  will  not  be  true 
to  himself  as  the  image  of  God,  how  can  he  be  true  to 
God?  And  if  not  true  to  God  why  shall  God  reveal 
Himself  to  him?  In  speaking  of  self  in  this  way,  we 
are  speaking  of  the  creation  in  the  image  of  God,  which 
will  renounce  self  for  others  just  as  God  renounced 
Himself. 

It  is  a  self  which  knows  no  self.  Its  spirit  is  self- 
renunciation.  That  is,  the  self  which  we  must  under 
stand  and  to  whom  we  must  be  true  is  the  life  of  God 
within  us,  which,  in  perfection,  is  one  of  perfect  love. 
No  prejudices  dare  rule.  No  human  restrictions  or 
preconceived  notions.  It  is  God  in  us  who  loves  and 
considers  the  welfare  of  others  without  regard  to  self, 
even  as  self-consistency  or  justice.  For  perfect  love 
will  be  consistent  with  itself  without  trying. 

When  we  view  human  life  in  this  manner  is  there  a 
call  in  our  souls  that  others  shall  be  tortured  in  hell 
eternally?  When  they  have  been  in  hell  long  enough  to 
burn  every  vestige  of  self  out  of  them  is  not  the  pun 
ishment  for  a  few  years  of  living  for  self  upon  earth, 
sufficient?  And  do  we  imagine  hell  has  not  fire  enough 
to  burn  out  all  of  self  in  any  person? 

Has  God  been  so  greatly  offended  at  human  beings 
who  came  into  this  world  without  their  individual  con 
sent,  and  then  lived  a  lifetime  for  self  in  rebellion  to 
Him,  that  His  love  will  desire  that  they  shall  be  tor 
tured  eternally,  even  after  the  fire  of  hell  has  consumed 
all  of  self  or  self  interest  ?  Shall  not  His  perfect  love  be 


THE  INFINITE,  IN  TRINITY  AND  UNITY    231 

satisfied,  and  justice  be  done,  to  at  least  permit  them 
to  return  to  a  state  of  non-individuality  or  non-suffer 
ing,  after  hell  has  consumed  all  opposition  to  Him  ?  Is 
it  not  more  consistent  with  His  love  that  salvation  is 
a  privilege  for  individual  happiness  through  accepting 
Christ,  rather  than  a  necessity  to  be  forced  upon  any, 
or  followed  by  wrath  if  they  refuse  ? 

Notwithstanding  many  scriptures  which  we  have 
understood  to  teach  the  endurance  of  suffering  forever 
of  those  who  are  cast  into  hell,  when  we  perceive  it 
is  a  God  of  perfect  love  who  shall  in  the  end  be  "all  in 
all,"  is  it  too  hard  for  us  to  conceive  that  brief  state 
ment  :  "Death  and  hell  were  cast  into  the  lake  of  fire" 
to  mean  that  hell  is  thereby  destroyed?  Or  that  when 
death  is  cast  into  that  lake  suffering  ceases?  For  the 
sting  (or  suffering)  of  death  is  sin.  1  Cor.  15:56. 

And  if  death  is  destroyed  finally,  in  this  "second 
death"  the  suffering  of  sin,  or  separation  from  God 
must  be  likewise  destroyed. 

Therefore  as  we  meditate  upon  these  things  let  us 
be  true  to  the  perfect  love  of  God  in  us,  as  we  know 
Him  within  more  perfectly.  Because  of  the  flesh  we 
have  not  known  ourself  perfectly,  and  have  failed  in  be 
ing  absolutely  true  to  ourself,  or  to  the  God  within  us. 
At  such  times  we  have  not  known  Him  very  well. 

And  when  you  know  yourself  more  perfectly  than  we 
know  ourself,  and  are  more  true  to  yourself  than  we 
to  ourself  you  shall  surely  know  more  of  the  light  than 
is  here  given,  and  we  shall  seek  to  follow  you.  And 
we  do  pray  God's  speed  to  you  in  that  advance  into  Him 
for  whom,  "As  the  hart  panteth  after  the  water-brooks, 
so  panteth  my  soul  after  thee,  0  God."  Ps.  42:1. 

Right  in  this  connection  we  may  each  of  us  see  our 
selves  as  wonderful  beings,  when  we  behold  in  man  a 


232     THE  INFINITE,  IN  TRINITY  AND  UNITY 

miniature  of  that  which  is  going  on  in  God's  wider  cre 
ation  before  He  becomes  "all  and  in  all."  When  we  each 
pass  from  the  innocency  of  childhood  there  comes  a 
conflict  in  our  life  which  has  fear  and  torment,  as  a 
miniature  world  of  our  own.  Until  then  we  have  God's 
nature,  which  shall  see  heaven.  When  we  have  re 
nounced  self  in  the  first  death  to  the  old  life  after  we 
know  good  and  evil,  the  conflict  rages  with  violence 
until  self  is  overcome  and  God's  sweet  peace  triumphs. 

When  we  reach  that  state  that  we  are  completely 
dead  to  self — which  may  not  be  until  we  pass  out  of  the 
body — it  is  the  second  death.  We  are  consumed  in 
love  for  Him.  And  then  we  become  so  one  with  Him 
that  His  individuality  seems  ours  and  ours  His  as  ex 
pressed  in  the  words  from  heaven :  "I  will  come  in  to 
him  and  sup  with  him,  and  he  with  Me."  Rev.  3 :20. 

We  shall  then  live,  as  it  were,  as  a  part  of  a  great 
lake  of  love,  each  one,  however,  deliciously  conscious 
of  a  distinct  personal  existence,  which  is  an  unspeak 
able  glory  sufficient  to  make  joyful  all  the  suffering  we 
shall  endure,  before  we  shall  have  reached  that  place 
in  Him  whom  our  soul  loveth. 

And  when  we  know  that  in  the  present  through  self- 
renunciation  in  love  for  others  is  the  only  way  we  may 
receive  individual  eternal  life,  and  develop  it  within  us, 
through  faith  in  Christ,  and  when  we  further  see  that 
His  redemption  of  all  things  was  so  complete  that  there 
is  something  of  the  eternal  in  everything  with  which 
we  have  to  do,  we  may  understand  how  literally  true 
are  all  of  His  words  in  Jno.  6:48-58,  clustering  about 
the  statement,  "Except  ye  eat  the  flesh  of  the  Son  of 
man,  and  drink  His  blood,  ye  have  no  life  in  you."  For 
there  must  be  self-renunciation  in  our  flesh  as  there 
was  in  His,  for  us  to  enter  eternal  life.  And  it  must  be 


THE  INFINITE,  IN  TRINITY  AND  UNITY    233 

in  the  life,  represented  in  the  blood,  while  this  life  is 
in  the  flesh,  just  as  in  Him.  We  dare  not  wait  until  the 
life  is  in  hell,  separate  from  the  body,  and  then  receive 
eternal  life  through  self-renunciation. 

Therefore  we  may  properly  read,  "Except  ye  eat  the 
flesh" — renounce  self  in  the  flesh — "of  the  Son  of  man, 
and  drink  His  blood" — or  life  of  self-renunciation  by 
renouncing  our  own  life — "ye  have  no  life" — eternal — 
"in  you."  Is  it  not  so? 

Furthermore,  there  is  no  mystery  nor  room  for  con 
tention  as  to  whether  the  emblems  of  His  body  and 
blood  are  literally  His  flesh  and  blood  for  us,  when  we 
see  that  in  the  fully  developed  Christ,  and  not  the  abor 
tive  Christ  in  the  flesh,  whom  Paul  beheld  in  the  spirit, 
everything  we  may  eat  or  drink  which  sustains  the 
body,  is  but  a  part  of  the  final  perfect  body  that  God 
has  prepared  in  Him.  It  is  therefore  truly  His  flesh 
and  blood  for  His  children.  Hence  it  is  true  of  the  em 
blems  sanctified  in  the  Eucharist. 

They  should  be  sanctified  also  as  real  health  and  sal 
vation  to  our  soul,  spirit,  and  body,  as  we  partake  of 
them,  if  we  would  receive  of  Him  as  we  may.  More 
than  that,  let  us  receive  into  our  bodies  and  lives  a 
consciousness  of  eating  and  drinking  His  perfect  health 
and  strength  in  all  of  pur  food  which  is  sanctified  if  we 
would  receive  Him  still  more.  Let  everything  we  see 
or  hear  or  touch  be  sanctified  and  received  after  the 
same  manner,  and  what  a  constant  stream  of  His  life 
and  body  shall  flow  into  us  from  every  side!  It  is  all 
for  us  in  this  very  way,  and  that  we  live  in  poverty  of 
soul,  weakness  of  body,  or  in  straitened  circumstances 
is  simply  because  of  human  weakness  which  led  God  to 
exclaim  in  the  long  ago,  through  Isaiah : 

"Who  so  blind  as  he  that  is  perfect?"  or  sanctified. 
"Or  deaf  as  my  messenger  that  I  sent?"  Isa.  42:19. 


CHAPTER  XII. 
"PERFECT  LOVE  CASTETH  OUT  FEAR." 

Perfect  love  is  perfect  God.  Perfect  God  is  perfect 
power,  perfect  peace,  perfect  health,  and  perfect  hap 
piness.  It  is  not  the  volume  of  perfect  love  which  casts 
out  fear.  When  we  have  a  little  we  have  it  all.  For 
perfect  love  is  not  divisible  any  more  than  God  is  di 
visible.  Perfect  love  is  not  a  substance  that  can  be 
measured,  nor  is  it  a  quality  that  can  be  compared.  It 
is  simply  God  Himself. 

God  is  in  all  of  His  children.  Then  perfect  love  is  in 
them,  too.  If  perfect  love,  why  and  how  do  they  have 
fear?  Fear  to  do  the  works  of  God?  To  heal  the 
lame,  the  blind,  and  the  deaf?  To  heal  the  consump 
tives,  cleanse  the  lepers,  and  raise  the  dead?  Fear  of 
pestilence,  circumstances,  or  enemies?  For  have  they 
not  fear  of  some  of  these  things? 

The  reason  is  we  do  not  permit  perfect  love  to  have 
His  way  in  us.  We  do  not  permit  Him  to  go  out  from 
us  without  restraint  to  bless  others.  We  try  to  hide 
Him  and  coddle  Him  in  our  bosom  of  delight,  and  pro 
tect  Him,  when  He  hides  in  shame  under  it  all.  For 
Perfect  Love  is  a  Creator,  a  Martyr,  a  Knight  and  a 
Gallant.  He  knows  nothing  but  to  give,  give,  give,  to 
others.  He  cares  not  to  receive,  for  He  is  perfect  in 
Himself  in  giving.  "Love  seeketh  not  her  own"  be 
cause  her  own  comes  to  her  without  seeking.  "Love 
believeth  all  things"  because  He  gives  Himself  to  all, 
therefore  why  shall  they  not  prove  true?  "Love  think- 
eth  no  evil"  for  He  gives  Himself  to  all  things  in  con 
suming  all  that  would  oppose  Him. 


THE  INFINITE,  IN  TRINITY  AND  UNITY    235 

The  fact  is,  we  do  not  realize  what  we  have  within 
us  when  God  is  there.  Nor  what  He  is  willing  to  do  in 
us,  and  must  do,  if  He  has  His  way.  For  He  would 
break  the  yoke  of  bondage,  set  the  captives  free,  heal 
the  broken-hearted  if  we  but  gave  Him  permission  to 
do  it.  It  would  require  no  effort  upon  our  part  for  all 
of  this,  but  our  consent  only.  Instead  of  this,  we  bind 
Him  with  self. 

Self  doubts  and  suspicions  and  withholds  and  fears. 
Perfect  Love  would  cast  all  of  these  out  if  self  would 
let  go.  But  He  will  not  contend  with  even  the  shadow 
of  self.  He  has  renounced  Self,  therefore  how  can  He 
contend  ? 

Perfect  Love  "envieth  not,  vaunteth  not  itself,  is 
not  puffed  up."  It  delights  not  in  the  Seen  but  in  the 
Unseen  within  the  Seen.  It  can  not  be  "puffed  up"  or 
"vaunted,"  because  it  has  renounced  self,  and  it  glories 
in  no  work  or  movement  by  men.  It  knows  the  great 
est  work  and  efforts  of  men  are  failures.  That  no 
man's  work  which  is  seen  is  a  success.  The  only  suc 
cess  which  any  one  knows  is  Perfect  Love  overcoming 
self  within  him.  Every  step  of  that  kind  is  success 
now  and  for  eternity.  But  the  success  is  not  perfected 
so  long  as  he  has  fear  within  him  of  anything,  or  to 
attempt  anything.  So  long  as  Love  is  not  perfected 
success  is  not  perfected.  "He  that  feareth  is  not  made 
perfect  in  love."  1  Jno.  4:18. 

It  is  through  withholding  in  some  way  that  love  is 
hindered  from  being  made  perfect.  If  nothing  in  our 
natures  were  held  for  self  love  would  be  made  perfect 
within  us,  and  we  should  not  fear  the  power  of  devils 
to  hinder  immediate  answers  to  prayer,  or  to  withstand 
the  work  of  our  hands  for  a  moment,  or  a  command 
from  our  lips.  When  we  think  self  is  eliminated  the 


236     THE  INFINITE,  IN  TRINITY  AND  UNITY 

fact  of  higher  delight  in  anything  but  giving  denotes 
that  it  is  not  so.  It  is  the  Seen  appealing  to  us  so  uni 
versally  that  hinders  our  dismissal  of  self.  We  unwit 
tingly  take  delight  in  the  Seen,  and  Perfect  Love  re 
tires  from  our  consciousness,  leaving  fear  instead. 

Hearing  the  praises  of  men  and  women  is  a  snare  in 
the  Seen,  because  it  places  before  us  the  recipients  of 
our  blessings,  robbing  us  for  a  moment,  if  possible,  of 
the  pure  delight  of  giving  without  ceasing,  in  touch 
with  the  blessed  Unseen.  Therefore  Christ  said :  "Woe 
unto  you,  when  all  men  shall  speak  well  of  you!  For 
so  did  their  fathers  to  the  false  prophets."  This  is  not 
that  Christians  are  necessarily  false  of  whom  all  speak 
well.  Christ  Himself  grew  to  manhood  "in  favour 
with  God  and  Man."  Luke  2:52.  The  church,  in  her 
days  of  greatest  glory  and  power  had  "favour  with  all 
the  people."  It  was  required  of  a  bishop  that  he  "must 
have  a  good  report  of  them  which  are  without."  1 
Tim.  3 :7. 

The  "woe"  was  the  hindrance  of  Love  being  "made 
perfect,"  in  the  temptation  of  self  in  them  to  delight  in 
receiving,  rather  than  in  the  giving  of  Perfect  Love.  It 
is  indeed  so  great  a  woe  to  the  perfection  of  Love  that 
it  is  probably  impossible  for  any  person  to  reach  that 
state  amidst  the  good  will  of  all  persons.  On  the  con 
trary,  their  persecutions  will  help  to  crucify  self  so 
that  it  may  be  reached.  Therefore,  it  is  that  Christ 
further  said: 

"Blessed  are  ye,  when  men  shall  hate  you,  and  when 
they  shall  separate  you  from  their  company,  and  shall 
reproach  you,  and  cast  out  your  name  as  evil,  for  the 
Son  of  man's  sake.  Rejoice  ye  in  that  day,  and  leap  for 
joy;  for  behold,  your  reward  is  great  in  heaven:  for  in 
the  like  manner  did  their  fathers  unto  the  prophets. 
Luke  6:23. 


THE  INFINITE,  IN  TRINITY  AND  UNITY    237 

The  rejoicing  should  not  be  for  the  reason  that  oppo 
sition  is  raised  by  their  zeal,  as  many  in  mistaken  zeal 
imagine,  but  because  such  are  the  very  conditions 
which  will  hasten  love  being  made  perfect  within  them 
to  do  the  mighty  works  of  a  prophet.  It  is  what  fitted 
the  prophets  before  them  to  minister  in  the  mighty 
things  of  God.  It  took  their  eyes  from  the  Seen  be 
cause  the  opposition  in  the  Seen  became  sorrow  to  them 
and  not  pleasure.  It  forced  them  to  place  their  entire 
delight  in  giving.  None  received  of  them  to  detract 
from  the  Unseen  by  pleasure  in  the  Seen. 

It  is  God's  way  of  making  prophets  and  men  mighty 
in  word  and  deed.  Men  of  greater  power  and  wisdom 
and  foresight  than  bishops  who  lead  the  flocks  of  the 
Lord  in  the  Seen.  Therefore,  their  need  of  evil  reports 
about  them,  while  the  bishop  should  be  a  man  of  good 
report.  The  man  who  courts  God's  highest  blessing 
and  power  while  in  the  flesh,  to  the  perfection  of  his 
discipleship,  may  therefore  expect  to  be  led  into  paths 
where  others  misunderstand  them,  and  separate  them 
from  their  company,  as  being  evil.  They  may  leap  for 
joy  when  shunned  by  their  fellow  disciples,  not  for 
error,  but  for  the  deeper  truths  they  are  led  into.  For 
that  is  the  certain  and  necessary  road  to  the  highest 
discipleship.  They  will  be  understood  later,  just  as 
Christ  was,  afterwards,  but  this  shall  not  be  their  joy. 
Their  joy  shall  be  in  the  perfection  of  God's  love,  form 
ing  within  them  in  lives  of  joyful,  rushing  giving.  A 
full  baptism  with  the  Holy  Ghost,  as  on  the  day  of 
Pentecost,  will  usher  them  into  that  joy,  but  cruci 
fixions  of  the  flesh,  either  before  or  after  the  baptism, 
will  be  necessary  for  them  to  live  lives  of  God's  free 
power. 

Right  here,  again,  with  men  and  women  it  is  differ- 


238     THE  INFINITE,  IN  TRINITY  AND  UNITY 

ent.  A  woman  is  at  her  best,  spiritually,  when  she  has 
due  appreciation  of  her  work  from  man.  A  man  is  at 
his  best,  spiritually,  when  he  is  rejected  by  every  one 
and  is  forced  to  look  to  God  alone  for  recognition. 

God  has  tried,  during  the  centuries,  to  lead  men  to 
this  place  of  isolation  with  Him  through  permitting 
persecutions  to  come  to  turn  them  from  the  Seen  in 
every  way.  Only  here  and  there  has  been  a  man  with 
a  face  set  with  humility  and  wisdom  towards  Him  so 
that  He  could  use  him  as  a  prophet  or  worker  of  mira 
cles.  A  man  who  could  endure  the  schooling  by  being 
"made  perfect  in  love."  So  few  have  understood  what 
God  was  trying  to  prepare  them  for,  hence  turned 
aside  in  failure,  becoming  churlish  prophets  of  calam 
ity  instead  of  prophets  of  triumphant  Love. 

The  church  has  almost  universally  considered  the 
office  of  bishop  as  being  the  nearest  to  God's  heart,  and 
the  highest  to  be  reached  here  below.  And  when  per 
secutions  came  upon  a  bishop,  so  that  evil  reports  and 
misunderstanding  spread,  notwithstanding  his  heart 
was  fixed  upon  God,  the  man  lost  his  influence  if  not 
his  office  in  the  church.  Not  understanding,  he  drooped 
under  the  sting  of  incompetency,  and  he  passed  out  of 
memory  as  a  fading  light.  Had  he  only  understood 
that  God  was  trying  to  prepare  him  in  the  only  school 
which  could  do  it,  for  a  closer  walk  with  Him  than  a 
bishop  can  possibly  have  when  active  in  his  work  of 
shepherding  souls  in  the  Seen,  he  could  have  borne  it 
all  in  triumph.  Moreover,  the  time  is  now  at  hand  for 
this  distinction  to  be  impressed  upon  men  as  never 
before. 

Never  was  there  a  time  when  men  are  being  called 
into  a  walk  with  God,  isolated  from  their  fellows,  such 
as  now.  Many  call  it  a  time  of  "testing."  So  it  is.  Not 


THE  INFINITE,  IN  TRINITY  AND  UNITY    239 

a  testing  as  to  whether  they  are  true  believers,  so  much 
as  a  testing  of  those  who  can  walk  so  close  to  His  heart 
as  to  accomplish  the  great  things  which  are  before  us, 
revealed  in  the  unfolding  of  the  scriptures.  How  many, 
many  men  of  previous  high  office  in  the  church,  have 
gone  down  under  persecution,  who,  had  they  stood  the 
testing,  might  now  be  fitted  to  bring  to  pass  the  things 
which  God  has  for  us,  and  is  now  placing  before  His 
church !  Things  too  much  in  the  Unseen  to  be  done  by 
bishops,  to  be  reached  through  disgrace  and  suffer 
ing  after  the  manner  of  Christ,  who  reached  perfection 
through  suffering.  Men  in  high  church  office  in  a  vis 
ible  ministry  can  not  be  made  perfect  in  love  while 
they  retain  the  approval  of  all.  Their  very  ministry  is 
a  gift  coming  under  the  laws  we  now  notice  of  giving. 

That  is,  love  is  hindered  from  being  made  perfect  in 
us  by  the  presence  of  the  beneficiaries  of  our  gifts,  with 
this  relation  recognized.  For  the  Seen  expressing 
pleasure  in  receiving,  is  riveted  upon  us.  Hence  the 
wisdom  of  Christ's  instruction:  "When  thou  doest 
thine  alms,  let  not  thy  left  hand  know  what  thy  right 
hand  doeth :  that  thine  alms  may  be  in  secret :  and  thy 
Father  which  seeth  in  secret  Himself  shall  reward  thee 
openly."  Matt.  6:3,4. 

This  would  not  only  prevent  the  Seen  diverting  our 
eyes  and  heart  to  it,  but  to  "let  not  thy  left  hand  know" 
signifies  an  absence  of  what  some  call  "intelligent  giv 
ing"  or  giving  to  the  "worthy  poor."  Instead,  there 
is  the  very  joy  of  giving  "to  him  that  asketh  of  thee" 
(Matt.  5:42),  without  further  thought  than  that  it  is 
God's  will.  For  when  love  is  made  perfect  within  us 
we  are  conscious  of  as  close  a  relation  to  our  heavenly 
Father  as  Christ  had  that  "No  man  can  come  to 
me,  except  the  Father  which  hath  sent  me  draw 


240     THE  INFINITE,  IN  TRINITY  AND  UNITY 

him."  The  same  Father's  Spirit  which  will  bring 
others  to  ask  of  us  will  surely  enable  us  to  give  what 
they  seek,  because  it  is  His  will. 

It  is  sometimes  next  to  impossible,  if  not  quite  so,  for 
us  to  have  perfect  love  and  walk  much  amidst  those 
to  whom  we  give,  or  to  remember  our  blessings  given 
to  them.  A  happiness  from  their  joy  in  receiving  is 
certain  to  bring  self  before  us,  which  robs  us  of  the 
perfect  joy  of  giving  only,  and  thereby  maintaining 
only  perfect  Love  in  our  hearts.  Instead,  love  will  be 
made  perfect  in  us  much  more  quickly  if  we  give 
blindly,  as  it  were,  turning  as  if  lost  from  those  who 
receive,  happy  in  the  faith  that  the  "bread  cast  upon 
the  waters"  shall  return  to  us  after  many  days.  With 
out  looking  for  it  we  shall  know  in  faith  that  our  word 
shall  not  return  unto  us  void,  because  it  is  given  in  the 
Spirit  of  the  Lord,  who  said  this  of  the  Word  He  gave. 

Because  we  do  not  more  freely  give  in  this  way,  gifts 
of  the  Spirit,  of  knowledge,  prophecy,  understanding, 
wealth  and  health,  are  not  bestowed  more  freely  than 
they  are  upon  us.  God  delights  to  pour  His  abundance 
of  all  the  gifts  He  has  upon  the  world,  and  will  surely 
do  so  the  moment  He  can  find  a  channel  of  ministry 
through  men,  after  His  own  heart  of  delight  solely  in 
giving,  giving,  giving.  And  men  whom  God  calls  to 
walk  with  Him,  under  persecution  of  their  brethren 
usually  turn  from  His  pure  delight  and  seek  their 
favor,  not  seeing  the  law  of  His  Perfect  Love  to  be 
worked  out  through  these  very  persecutions.  But  let 
every  man  keep  his  face  set  like  a  flint  toward  God, 
and  grow  in  perfect  love  until  he  can  "bear  all  things," 
and  the  Father  will  surely  reveal  His  hand  to  the  world 
through  his  ministry. 

While  we  are  being  "made  perfect  in  love"  we  are 


THE  INFINITE,  IN  TRINITY  AND  UNITY    241 

hindered  not  only  by  things  upon  the  outside  to  entice 
us  to  delight  in  their  response  to  our  giving,  but  within 
ourselves  is  even  a  greater  hindrance  after  the  same 
manner.  The  body  we  see  in  which  we  live,  the  mind 
we  know,  and  the  feelings  we  experience,  all  belong  to 
the  Seen,  in  the  natural,  and  our  tendency  is  to  delight 
in  their  response  to  our  life  in  God,  which  response  we 
see. 

For  instance,  when  our  hands  are  laid  upon  the  sick 
and  they  are  healed,  we  delight  in  the  ministry.  We 
see  that  which  buoys  us  up  in  lightness  of  heart,  mak 
ing  us  see  the  service  as  being  worth  while.  When  our 
mind  responds  in  the  power  of  teaching  others  of  the 
Spirit,  how  we  delight  in  thought !  When  our  feelings 
of  God's  glory  is  imparted  to  others  we  are  happy  in 
giving  testimony.  And  when,  upon  the  other  hand, 
all  of  these  fail  to  reach  others  for  God  we  are  cast 
down  and  discouraged.  It  is  because  our  eyes  are  upon 
the  Seen,  loving  a  response  from  it  in  all  of  these. 

When  we  are  made  perfect  in  love  we  shall  do  and 
give  because  God  is  in  us  in  complete  renunciation  of 
self.  And  God  takes  no  account  of  the  arm  of  the 
flesh,  or  the  mind  of  man,  or  the  feeling  of  self's  heart. 
But  the  impossible  is  given  forth  in  command  through 
them  all  with  confidence  such  as  said  in  the  beginning : 

"Let  there  be  light :  and  there  was  light."  "Let  the 
dry  land  appear :  and  it  was  so." 

God's  delight  was  perfect  in  the  giving  of  Himself 
that  it  might  be  so,  as  we  noticed  in  chapter  two.  His 
gladness  was  so.  perfect  that  He  did  not  look  for  their 
appearance  and  hail  it  with  greater  joy.  His  happi 
ness  was  full  in  the  giving,  regardless  of  what  followed. 
In  the  absence  of  all  fear  as  to  the  result,  the  appear 
ance  could  not  fail  to  follow  the  command.  Everything 


242     TEE  INFINITE,  IN  TRINITY  AND  UNITY 

which  He  made  was  in  the  same  perfect  love  which  had 
no  more  perfect  joy  in  seeing  it  done.  It  was  the  giv 
ing  of  His  own  precious  Presence  which  was  His  hap 
piness,  and  not  the  appearance  which  followed. 

Therefore  our  supreme  delight  shall  be  in  pur  spirit 
of  giving,  giving,  giving  of  self  for  others,  which  is  per 
fect  love  and  perfect  God.  The  things  which  appear  in 
response  to  our  giving  is  mostly  dross,  anyway,  and 
not  the  real  presence  of  God.  God's  Spirit  of  giving  is 
eternal,  as  He  will  aways  be  giving.  The  response  we 
see  is  temporal. 

The  body  we  see  and  the  mind  we  know  and  the 
heart  with  which  we  feel  are  but  the  shell  enclosing 
the  Unseen.  The  person  who  leaps  in  health  at  the 
touch  of  our  hands  is  but  the  body  put  into  motion  by 
the  spiritual  body  filling  it  from  heaven,  and  moving 
it  to  give  as  heaven  gives,  instead  of  the  tiny  spark  of 
eternal  life  which  had  been  there.  This  is  what  the 
baptism  in  the  Holy  Ghost  does  for  one.  The  "new 
tongues"  with  which  it  speaks  is  but  the  filling  of  the 
natural  body  with  that  spiritual  body  which  is  theirs 
through  God's  finished  work  in  Christ,  and  God  using 
the  old  tongue  in  giving  expression  to  His  love.  And 
so  it  is  with  all  things  which  God  fills.  They  are  moved 
to  give  as  He  gives.  Perfect  love  within  us  has  its  joy 
in  coming  into  "touch"  with  God  for  them  before  the 
Seen  appears.  Therefore,  why  shall  it  be  prevented 
from  being  made  perfect  in  us  by  our  turning  to  the 
Seen  for  a  part  of  our  delight? 

Perfect  love  is  in  the  Unseen,  and  as  we  noticed  in 
chapter  four,  the  Seen  and  the  Unseen  do  not  mix  and 
retain  God's  greatest  power.  When  the  two  kinds  of 
love  mix  within  us  we  may  have  joy  and  praise,  but 
there  is  fear  also,  which  only  perfect  love  by  itself  can 
cast  out. 


THE  INFINITE,  IN  TRINITY  AND  UNITY    243 

The  root  of  all  partiality,  respect  of  persons,  evil 
judgments,  etc.,  lies  in  a  desire  to  receive.  We  treat 
the  one  most  pleasing  to  us  better  than  the  one  most 
displeasing  because  we  love  to  receive  that  which 
pleases  and  not  that  which  displeases.  Perfect  love 
goes  out  to  both  alike.  But  it  is  enlarged  by  contact 
with  the  naturally  displeasing,  both  because  of  the 
overcoming  of  the  natural  which  is  necessary,  and  be 
cause  the  displeasing  has  naturally  every  man's  hand 
against  it  and  is  therefore  hungry  to  receive  love. 

What  a  field  there  is  for  our  love  to  enlarge  by  going 
out  to  earth's  masses  upon  masses  of  eager,  hungry, 
starving  souls,  who  are  in  disfavor  because  unfortu 
nate.  Such  are  the  ones  who  are  empty  of  the  world's 
love  and  who  receive  the  love  we  might  give  them  with 
eyes  brimming  over  in  tears.  But  we  can  satisfy  them 
with  Heaven's  love  only  by  giving  with  no  thought  of 
the  responsive  tears  in  preference  to  stony  glares. 
When  the  tears,  and  not  the  giving  alone,  make  us 
glad  we  lose  both  power  and  happiness  which  is  of 
heaven. 

We  can  readily  see  how  we  can  not  give  others  per 
fect  love  while  we  are  in  a  position  of  visible  authority 
over  them,  and  then  take  notice  whether  they  heed  our 
commands.  For  self  takes  pleasure  in  one  who  obeys 
more  than  in  one  who  disobeys.  Our  happiness  is 
then  marred  and  our  power  shortened.  We  can  not 
have  God's  happiness  and  power  in  commanding 
others,  or  even  in  expressing  our  wish  or  will,  if  we 
take  personal  account  of  whether  they  heed  us.  There 
fore  the  necessity  of  foregoing  authority  of  any  kind 
over  persons  if  we  would  have  perfect  love  which  casts 
out  fear. 

Perfect  love  is  not  hard  to  receive.    It  does  not  take 


244     THE  INFINITE,  IN  TRINITY  AND  UNITY     '. 

great  crucifixion  for  it  to  enter.  But  we  must  know 
how  to  receive  it,  and  we  must  know  it  when  we  do 
receive  it.  We  must  receive  it  from  God  through  faith 
in  Christ,  first,  and  we  thereafter  keep  on  receiving 
more  largely  only  as  we  send  it  out  in  obedience  to 
Christ's  spirit. 

As  long  as  we  receive  in  this  way  we  fear  neither 
men,  devils,  nor  circumstances  they  can  bring  about. 
But  they  fear  us  as  the  lions  feared  Daniel  and  the 
fire  feared  his  three  friends.  As  the  Red  Sea  feared 
Moses  and  Jericho  feared  Joshua  and  death  feared 
Elijah  and  the  tomb  feared  Christ.  Therefore  we  re 
peat,  it  is  when  the  thought  or  desire  of  receiving  love 
or  favor  of  response  or  blessings  or  even  freedom 
enters,  that  fear  enters.  The  more  closely  we  analyze 
the  facts  the  more  clearly  we  see  this  is  true.  Self  is 
there  the  moment  such  a  thought  enters.  It  can  not 
enter  except  in  favor  of  self.  And  as  we  noticed  in 
chapter  two  it  is  in  favor  of  self  that  Satan  has  his 
seat  within  our  mind. 

For  example :  We  fear  to  speak  of  a  certain  matter. 
It  is  because  we  prefer  our  speech  shall  be  received 
favorably,  that  we  fear.  We  fear  a  weakness  or  pain 
in  our  body,  hence  shrink  from  it.  It  is  because  we 
think  of  strength  or  freedom  we  would  like  to  have. 
We  fear  the  indigestion  of  our  food.  It  is  when  we 
think  of  the  pleasure  or  strength  we  should  like  to 
have  in  eating.  We  fear  we  shall  lack  in  clothes,  food, 
shelter,  prosperity,  etc.  It  is  when  we  think  of  what 
we  should  like  to  have  in  that  way. 

But  what  shall  we  do  about  it  when  actual  conditions 
exist  which  give  us  reason  to  fear?  Let  perfect  love 
go  out  to  them.  The  harder  and  more  unreasonable 
they  are  the  larger  our  love  may  be  because  the  more 


THE  INFINITE,  IN  TRINITY  AND  UNITY    245 

they  can  receive  of  it.  The  greater  the  opportunity  of 
growing  our  heavenly  character  by  overcoming. 

Seeing  difficulties  is  desiring  something  different. 
And  this  desire  destroys  perfect  love  because  it  is  of 
self.  Taking  the  greatest  delight  in  meeting  things 
just  as  they  come  before  us  and  overcoming,  is  perfect 
love.  For  that  is  why  God  placed  them  there — that  we 
might  overcome.  The  love  which  goes  out  to  persons 
and  things  and  to  our  own  natural  weaknesses,  im 
partially,  is  what  changes  conditions  that  the  things 
that  are  not  become  the  things  that  are,  and  the  things 
that  are  become  the  things  that  are  not.  Earth  is  lifted 
into  heaven  and  heaven  is  made  to  swallow  earth. 

This  is  not  fancy.  It  is  not  hallucination.  It  is  not 
soaring.  It  is  very  practical  and  very  tangible.  Rea 
son  is  against  it  if  we  leave  God  out  of  consideration. 
It  is  unreservedly  in  its  favor  when  we  receive  God  and 
permit  the  simplest  of  His  spiritual  laws  of  our  salva 
tion  to  run  their  course  clear  in  us.  It  is  self  in  the 
way  which  opposes  it  and  which  makes  acceptance  diffi 
cult.  Self  must  be  consumed  and  God  will  manifest 
Himself  as  we  say,  whether  we  understand  it  or  not. 

The  rule  of  love  in  finally  reaching  established  per 
fection  in  human  lives  is  for  them  to  begin  with  per 
fect  love,  then  pass  into  fear,  from  which  they  emerge 
again  to  where  fear  is  cast  out  by  perfect  love.  The 
child,  for  instance,  until  it  has  been  taught  to  withhold 
or  to  fear,  gives  upon  every  hand,  to  friends  or  stran 
gers.  It  fears  nothing  and  may  enter  where  older  ones 
dare  only  at  the  peril  of  their  life.  When  the  child 
learns  to  withhold  and  to  look  for  exchange  of  favors, 
it  learns  to  fear. 

All  bargains  agreed  upon  before  the  exchange  of 
goods  or  favors,  is  from  fear  lest  advantage  should  be 


246     THE  INFINITE,  IN  TRINITY  AND  UNITY 

taken  by  the  other.  There  is  absence  of  perfect  love. 
Only  under  a  baptism  of  God's  spirit  of  self-renuncia 
tion  is  one  made  perfect  in  love,  so  that  they  give,  give, 
give,  like  a  little  child,  which  indeed  they  have  become 
again,  in  their  relation  to  the  heavenly  Father.  Prior 
to  the  baptism  they  may  have  eternal  life,  and  be  happy 
in  giving  to  those  who  respond,  but  it  is  not  the  love 
life  which  follows  it.  God  is  pleased  with  the  former, 
but  He  is  so  delighted  with  the  latter  that  He  comes  in 
to  sup  where  perfect  love  abides. 

The  reason  one  fears  when  anticipating  response 
from  giving  is  that  the  response  is  from  the  self  of 
the  other  to  his  own  self,  and  Satan  has  his  seat  in 
self.  Because  Satan  is  a  deceiver,  strong  enough  to 
rule  self,  there  is  a  reason  to  fear  the  outcome.  Upon 
the  other  hand,  the  reason  there  is  no  fear  in  perfect 
love  in  giving  without  withholding  for  any  cause,  is  be 
cause  self  is  renounced  so  completely  we  are  one  with 
all  of  God,  and  He  is  so  true  in  renouncing  Himself 
wholly  for  us  that  we  know  He  can  not  and  will  not 
fail.  Then  there  is  such  a  forgetfulness  of  self  in  lov 
ing  and  giving  that  what  can  we  fear  that  will  injure 
or  disparage  us? 

If  it  be  true  that  perfect  happiness  and  absence  of 
fear  is  dependent  upon  giving,  free  of  self,  and  not  at 
all  dependent  upon  receiving,  do  we  wonder  why  God 
says  that  it  has  not  "entered  into  the  heart  of  man  the 
things  which  God  hath  prepared  for  them  that  love 
Him?"  Why  does  He  give  if  it  is  not  necessary  for  us 
to  receive  in  order  to  be  happy  or  free? 

"Those  that  love  Him"  is  not  synonymous  with 
"those  that  receive  of  Him  in  thankfulness."  To  love 
Him  as  He  loves,  which  is  the  only  love  that  makes  us 
one  with  Him,  requires  indeed  that  we  receive  of  Him, 


TEE  INFINITE,  IN  TRINITY  AND  UNITY    247 

but  not  for  self.  When  we  do  so  we  can  not  love  Him 
as  He  loves  us,  for  He  receives  not  for  Self.  But  we 
give,  give,  give,  continually.  Such  are  the  ones  for 
whom  He  has  prepared  things  that  the  heart  never  has 
and  never  can  conceive.  For  the  heart  naturally  is  for 
self,  and  self  can  not  realize  it.  Such  love  comes  from 
God  only  and  God's  own  Holy  Spirit  must  reveal  its 
riches.  Hence  the  word  continues,  "But  God  hath  re 
vealed  them  unto  us  by  His  Spirit." 

And  how  is  it?  It  is  simple  enough.  First,  the  min 
istry  to  others  which  God  hath  prepared  for  those  who 
love  as  He  loves  is  great  beyond  the  thought  of  man. 
For  no  man  can  live  as  a  lump  of  lifeless  clay,  even  in 
the  natural.  Self's  thought  is  to  receive.  So  the  man 
is  more  receptive  on  every  side  than  a  sponge  is  in 
water.  He  receive,  receives,  and  receives.  Self  thinks 
of  nothing  but  to  receive.  Or  if  it  gives  it  is  to  receive 
of  equal  value  in  exchange,  if  it  can  not  receive  greater. 

So  man  receives  in  eating.  In  sleeping.  In  breath 
ing.  In  absorbing  energy,  life,  inspiration,  sounds, 
fragrance,  beauty,  etc.,  etc.  The  more  he  is  a  live  hu 
man  being  the  more  he  is  receptive  in  thousands  of 
ways.  He  can  not  help  it,  and  live.  Such  a  center  of 
absorption  is  he  that  one  wonders  what  becomes  of  it 
all.  The  answer  is  given  in  a  sentence: 

It  is  all  consumed  in  self. 

Is  it  not  so?  Let  the  truth  sink  and  permeate  until 
we  see  what  a  great  being  self  is,  that  it  can  consume 
this  continual  inflow  from  everything  about  us.  How 
great  self  is  to  receive  abundantly  through  the  years 
and  still  live,  unfolds  to  us  a  little  of  the  mystery  of 
one's  own  being.  We  should  say  it  is  impossible  that 
self  can  consume  so  great  an  inflow  in  every  way,  as  a 
thirsty  sponge  that  is  never  filled.  And  yet  it  is  so. 


248     THE  INFINITE,  IN  TRINITY  AND  UNITY 

Self  is  never  satisfied.  And  we  should  marvel  at  the 
power  there  might  be,  could  all  that  is  received  be  di 
verted  into  something  besides,  and  outside  of,  self. 

This  is  just  what  conversion  to  God  contemplates. 
It  is  to  turn  square  about  from  receiving  into  self  and 
to  give  out  in  love  as  God  loves.  Perfect  conversion  is 
to  turn  all  of  this  receiving  and  consuming  in  self  into 
a  stream  of  blessing  others  whose  power  is  inconceiv 
able.  It  is  to  turn  this  river  of  the  Water  of  Life  from 
pouring  into  a  bottomless  abyss  in  the  midst  of  a  des 
ert,  into  blessings  which  appear  in  blossom  and  fruit 
of  gold  and  gladness  and  sunshine  of  heaven  upon 
earth. 

When  self  is  so  completely  overcome  that  there  is  no 
resistance  of  God's  love  to  others  we  shall  be  continual 
channels  of  heaven's  blessings  to  them  without  travail 
of  soul.  The  health  we  are  receiving  constantly  will 
discharge  into  them,  in  the  gift  of  healing.  The  knowl 
edge  into  our  minds,  in  the  gift  of  knowledge.  The 
prosperity  of  hills  covered  with  cattle  and  mountains 
filled  with  gold,  will  flow  to  them  in  the  gift  of  giving. 
Rom.  12 :6-8.  For  if  we  give  unto  men  heaven's  richest 
spiritual  things  they  will  surely  minister  to  us  abund 
antly  of  their  carnal  things.  It  is  because  we  have  so 
little  to  give  to  others  that  the  ministers  in  spiritual 
things  live  or  work  like  mendicants,  for  the  poor  and 
needy. 

It  is  the  consuming  of  self  in  God's  love  which  shall 
admit  us  into  His  perfect  heaven.  We  taste  of  heaven 
when  we  may  live  in  that  state  while  ministering  upon 
earth.  It  is  difficult  for  us  to  have  such  freedom  here 
because  our  ministry  is  so  much  in  the  Seen.  Lacking 
freedom,  we  therefore,  lack  power.  And  at  times  when 
we  have  love  which  eliminates  self  completely  and  we 


THE  INFINITE,  IN  TRINITY  AND  UNITY    249 

begin  to  manifest  the  power  of  God,  because  it  is  in  the 
Seen  and  through  us  who  are  seen,  a  horde  of  persons 
who  behold  fix  their  eyes  upon  us  with  such  mental 
force  that,  through  the  natural  power  of  suggestion, 
we  can  scarce  withstand  it,  but  are  forced  to  regard 
self.  Fear  follows  and  God's  power  through  us  is 
diminished.  So  it  is  that  wonderful  and  miraculous 
demonstrations  of  God's  presence  through  men  and 
women  appear  and  recede  and  appear  again  in  waves, 
as  it  were.  We  might  hope  to  succeed  more  perfectly 
in  freedom  from  self,  were  it  not  that  others  see  and 
bring  us  back  to  the  self  we  were  leaving  when  God 
manifests  Himself  greatly  through  us. 

Herein  has  God  arranged  simply  and  grandly  for  our 
ministry  in  the  Seen,  by  a  present  help  from  the  Un 
seen.  It  is  in  sending  His  children  forth  "two  and 
two"  in  their  ministry.  Christ  did  so  when  He  was 
upon  earth.  Luke  10:1.  He  promised  them  "That  if 
two  of  you  shall  agree  on  earth  as  touching  anything 
they  shall  ask  it  shall  be  done  for  them  of  my  Father 
which  is  in  heaven."  "Where  two  or  three  are  gath 
ered  together  in  my  name,  there  am  I  in  the  midst  of 
them."  Matt.  18:19,20.  Let  the  sick  call  "for  the 
elders  (not  elder)  of  the  church." 

And  while  all  of  this  may  be  observed  in  simple  faith 
because  it  is  commanded,  and  God  therefore  blesses, 
there  is  doubtless  the  Unseen  and  the  Seen  represented 
in  the  ministry  of  the  two  in  such  a  way  as  to  permit 
God's  perfect  love  to  manifest  Himself  in  freedom  of 
self  in  those  who  minister.  A  way  in  which  the  natu 
ral  power  of  mental  suggestion  unconsciously  exercised 
by  those  who  see,  over  those  who  minister,  compelling 
them  to  regard  self,  whether  they  will  or  no,  may  be 
cast  down. 


250    THE  INFINITE,  IN  TRINITY  AND  UNITY 

For,  as  truly  as  unbelief  in  those  who  look  upon 
God's  minister  may  prevent  His  mighty  power  mani 
festing  itself  (see  Matt.  13 :58 ;  Mark  5 :40) ,  so  the  cen 
tering  of  eyes  upon  God's  ministering  servant  will 
surely  prevent  the  freedom  from  self  which  he  desires 
and  must  have  in  order  to  be  God's  free  channel  in 
blessing  others. 

In  order  to  understand  this  we  must  know  that  in 
all  material  accomplishments  there  are  two  which 
work,  and  these  two  are  one — the  Seen  and  the  Unseen. 
It  is  the  Unseen  pouring  itself  into  the  Seen  which  re 
sults  in  all  we  see.  It  was  so  in  the  beginning.  The 
unseen  Father  poured  Himself  into  the  Son,  whom  men 
saw,  and  thereby  "He  made  the  worlds."  Heb.  1 :2. 

In  one's  self  it  is  the  unseen  mind  pouring  itself  into 
the  seen  hand  to  accomplish  with  skill  the  machine  we 
use  or  the  cakes  we  eat  or  the  piano  music  we  hear.  It 
is  the  unseen  properties  of  earth  and  air  pouring  them 
selves  into  the  color  of  the  rose  we  see.  It  is  the  unseen 
life  pouring  itself  into  the  seen  flower  which  makes 
possible  its  reproduction  through  the  seed  which  is 
formed.  It  is  so  in  all  reproduction  of  life.  And  in 
order  for  it  to  be  so,  the  Seen  and  the  Unseen  are  one, 
always.  Together  with  the  Spirit  uniting  them  they 
are  a  Trinity. 

Is  it  not  such  oneness  for  which  Christ  prayed — 
"that  they  may  be  one,  even  as  we  are  one?"  Jno. 
17:22.  And  which  is  the  agreement  of  "two"  which 
shall  receive  anything  asked  for?  Is  not  this  the  de 
sign  of  two  or  more  uniting  in  prayer,  in  which  the 
Unseen  pours  itself  into  the  Seen,  and  through  it  to 
reach  the  end  desired? 

For  indeed,  if  it  is  God's  order  that  in  prophesying 
or  teaching  one  shall  speak  at  a  time  while  the  others 
hold  their  peace  (1  Cor.  14:26-31),  shall  we  approach 


THE  INFINITE,  IN  TRINITY  AND  UNITY    251 

Him  in  prayer  less  reverently  or  in  less  order  than  we 
speak  to  men?  And  when  one  thus  ministers  before 
men  in  the  Seen,  shall  not  those  who  are  silent  pour 
life  received  from  the  Unseen  into  him  and  through 
him,  that  his  prayers  be  answered,  his  touch  heal,  and 
evil  spirits  flee  at  his  command? 

Is  not  this  a  relation  that  should  be  between  God's 
children,  that  they  may  be  one  as  Christ  in  the  Seen 
and  the  Father  in  the  Unseen  were  one  ?  Is  not  this  the 
way  in  which  self  may  be  out  of  all  who  thus  unite  in 
a  ministry,  that  God  may  flow  through  without  re 
striction? 

For  they  in  the  quiet  pour  love  unselfishly  to  all  man 
kind,  centering  its  flow  through  the  channel  of  the  one 
who  ministers.  Forgetting  themselves  he  or  she  be 
comes  their  self.  Not  as  they  please  in  the  natural, 
for  as  such  they  are  renounced.  But  as  channels  of 
ministry  the  one  in  the  Seen  becomes  their  self,  while 
self  in  themselves  is  lost  sight  of  in  perfect  love  which 
takes  no  thought  of  credit. 

Truly  it  is  difficult  for  those  who  see  to  give  them 
credit,  because  they  can  not  behold  what  they  are  doing 
in  the  Unseen.  There  is  an  advantage  to  be  had  in  such 
silence,  to  be  free  of  self  before  the  Lord,  as  can  not  be 
estimated,  over  a  ministry  which  can  be  seen. 

And  the  one  who  ministers  in  the  Seen,  when  he  is 
conscious  of  a  companion  by  his  side,  or  a  group  around 
him,  with  such  a  power  which  is  free  of  self,  and 
stronger  than  that  of  all  who  would  bring  his  self  to 
mind  in  his  ministry,  by  reason  of  being  in  touch  with 
God,  has  a  mighty  bulwark  of  heaven  which  he  con 
sciously  may  lean  upon.  He  likewise  may  lose  sight  of 
self  in  his  eager  dependence  upon  them  receiving  from 
the  Unseen  and  pouring  heaven's  power  and  life 
through  him  to  those  to  whom  he  ministers. 


252     THE  INFINITE,  IN  TRINITY  AND  UNITY 

It  is  thus  and  thus  only  that  "two  and  two"  or  more 
may  have  greater  freedom  from  self,  and  consequently 
more  of  perfect  love  and  happiness  to  overcome  all  the 
deception  of  the  adversary,  in  their  ministry,  than  one 
can  have  alone  in  the  most  devout  life  which  it  is  pos 
sible  to  live. 

More  than  that,  the  ones  who  are  quiet  are  free  for 
the  moment,  to  gather  the  Unseen  of  all  of  earth's 
needy  ones  into  their  heart,  as  it  were,  and  by  faith  see 
God's  freedom  for  them  as  He  sees.  This  volume  of 
freedom  for  all  is  brought  to  a  focus  within  them  to 
be  touched  by  the  one  who  ministers  in  the  Seen,  and 
poured  singly  into  them  he  ministers  to  according  to 
his  oneness  with  those  in  the  quiet,  and  the  receptive- 
ness  of  the  others.  He  is  thus  the  channel  of  a  great 
ness  of  power  from  the  Unseen  more  than  any  one  per 
son  can  contain,  and  as  it  sweeps  through  the  subjects 
of  his  ministry  why  should  not  they  be  visited  with 
God's  own  freedom. 

Perfect  love  thus  in  the  Unseen  is  a  life  of  accept 
ance  in  perfection  of  everything  asked  for  in  the  Spirit, 
instead  of  a  life  of  supplication.  It  is  a  life  of  Christ 
in  the  Father  where,  in  unison  with  Christ  in  the  Un 
seen,  one  need  not  pray  the  Father  for  those  who  ap 
proach  Him  in  the  Spirit,  because  "the  Father  Himself 
loveth"  such.  Jno.  16 :26,  27.  A  life  of  such  love  occu 
pies  a  place  of  greater  power  before  the  Father  than 
a  life  of  supplication  occupies.  For  acceptance  is  more 
positive  and  powerful  than  requesting. 

It  was  because  Christ  went  to  the  Father  that  He 
could  do  and  promise  us  greater  works  that  He  had 
done  in  the  Seen.  Jno.  14 :12.  For  He  then  lived  a  life 
of  acceptance  through  His  own  atonement.  While  upon 
earth,  prior  to  His  resurrection,  His  life  was  one  of 


THE  INFINITE,  IN  TRINITY  AND  UNITY    253 

prayer  because  He  had  not  yet  perfected  His  life  of 
acceptance.  He  still  dwelt  in  the  Seen. 

It  is  so  with  His  children.  He  who  lives  and  minis 
ters  in  the  Seen  must  pray.  He  who  would  live  and 
have  the  greatest  power  of  the  Unseen  must  accept. 
To  do  this  perfectly  requires  crucifixion  and  consuming 
of  self.  If  those  who  pray  are  wholly  responsive  to 
those  who  accept,  the  strength  in  the  Spirit  of  the  lat 
ter  will  be  immediately  received  to  give  them  the  bold 
ness  of  commanding  faith  and  power. 

Better  the  support  of  one  person  who  accepts  in  the 
Spirit  the  petition  asked  for  than  one  hundred  persons 
who  are  one  with  him  in  prayer  but  who  do  not  accept 
it  as  done.  For  perfect  love  is  perfect  God,  and  when 
God  accepts,  whether  He  be  in  man  without  hindrance, 
or  in  heaven,  it  is  done. 

But  let  not  those  who  would  have  commanding  faith 
assume  to  teach  new  things.  For  they  will  come  under 
criticism  and  condemnation.  Let  their  messages  be  so 
winning  that  those  who  hear  will  obey  anything  they 
say  in  gladness.  Then  they  will  respond  to  the  com 
mand  of  faith  in  God's  will. 

When  Peter  took  the  hand  of  the  cripple  and  com 
manded  him  to  walk,  so  that  he  quickly  obeyed,  John, 
in  the  quiet  was  perhaps  more  largely  in  touch  with 
the  Unseen  than  was  Peter,  the  spokeman.  But  from 
their  oneness  of  spirit  the  Unseen  passed  into  the  crip 
ple  with  God's  health  from  heaven. 

All  of  this  is  but  God  united  with  men  as  He  wishes 
to  be.  We  have  a  fault  of  reaching  out  for  God  when 
He  Himself  assures  us  He  is  within  us.  "He  that  abid- 
eth  in  me  and  I  in  him,  the  same  bringeth  forth  much 
fruit ;  for  without  Me  ye  can  do  nothing."  Jno.  15 :5. 
"The  kingdom  of  God  is  within  you."  When  God  is 


254    THE  INFINITE,  IN  TRINITY  AND  UNITY 

abiding  in  us  health  is  abiding  there.  We  have  His 
wisdom,  knowledge,  understanding,  wealth,  power,  and 
perfect  love. 

In  His  perfect  love,  however,  we  are  not  thinking 
of  this.  We  are  not  claiming  it.  We  are  not  talking 
about  it.  We  are  not  affirming  it.  We  are  not  even 
accepting  it  as  something  from  the  outside.  We  are 
simply  consciously  abiding  in  it.  Perfect  Love  and 
Perfect  Love  in  us.  But  we  are  thinking,  talking,  af 
firming,  and  accepting  it  in  others,  with  all  its  bless 
ings.  For  Perfect  Love  within  us  loses  itself  for  others 
as  God  gave  Himself  for  us.  To  center  love  in  us  cen 
ters  it  in  self,  therefore,  it  is  not  perfect.  To  center 
love  and  all  of  its  blessings  in  others  is  to  love  in  aban 
donment  of  self.  Then  it  manifests  itself  in  us  also. 

Then  we  say  of  others,  friends  and  enemies  alike, 
without  respect  of  persons:  "They  have  health,  they 
have  salvation,  they  have  riches,  they  have  wisdom, 
knowledge,  peace,"  and  so  on.  Accepting  it  for  them  is 
more  powerful  than  praying  that  they  have  it,  just  as 
accepting  God  within  us  is  more  effective  than  praying 
for  Him  to  come  in.  For  God  in  His  own  perfect  love 
is  accepting  all  blessings  for  us  in  the  flesh  through  the 
atonement.  And  just  as  those  we  are  accepting  in  per 
fect  love  reach  an  attitude  where  they  can  receive  it 
Heaven's  own  blessings  will  come  into  their  lives.  We 
are  thus  "workers  together  with  God"  in  His  own  per 
fect  will  and  His  highest  ways  of  blessing  His  creation. 

Except  God  abides  in  us  after  this  manner  the  weak 
ness  of  self  is  within  us  and  consequent  fear.  Fear  to 
control  and  command  devils  because  devils  are  stronger 
than  self.  Therefore,  we  can  not  do  the  mighty  works 
of  God,  just  as  a  man  who  fears  a  vicious  horse  can 
not  control  him  with  power  belonging  to  man.  But 


TEE  INFINITE,  IN  TRINITY  AND  UNITY    255 

when  he  rises  to  his  manhood  above  the  animal,  fear 
goes  out  and  the  control  is  very  easy. 

The  strength  of  God  in  a  person  is  not  signified  by  a 
passive  or  indifferent  belief  in  all  things,  and  a  conse 
quent  acceptance  without  discernment.  But  it  is  rather 
measured  by  our  ability  to  perceive  discrepancies, 
faults,  imperfections,  etc.,  in  high  ideals,  and  then,  by 
positive  faith  in  the  Unseen  Eternal  in  them  all,  to  rise 
above  the  Seen,  of  whatever  character,  and  see  the  Per 
fect  in  Christ,  as  representing  God's  renunciation  of 
Himself.  Such  strength  will  cause  God's  presence  to 
pervade  an  assembly  in  softening  each  towards  the 
other,  and  in  filling  them  with  freedom  and  love  ac 
cording  to  their  responsiveness  to  God's  Spirit  in 
Himself. 

It  brings  God's  mercy  close  to  earth.  For  God  will 
not  smite  men  and  women  for  wrongs  when  others 
have  the  strength  of  His  love,  in  their  midst,  to  rise 
above  the  wrongs  seen  in  beholding  His  perfection  in 
them  in  the  Unseen.  He  does  not  then  deal  with  them 
as  in  other  ages  when  love  was  not  there.  But  the 
more  His  love  is  shown  through  men  and  women  upon 
earth  the  more  the  world  shall  be  preserved,  notwith 
standing  its  wickedness.  And  the  more  it  is  preserved 
by  such  love  the  more  certainly  shall  souls  be  kept  from 
perishing.  For  it  is  the  same  love  which  makes  God 
"not  willing  that  any  should  perish,"  and  which  holds 
the  heavens  and  earth  intact  even  now.  See  2  Pet. 
3:7-9. 

The  power  of  unreserved  acceptance  is  the  final  tri 
umph  of  perfect  love.  Let  one  person  pray  in  the  Seen 
with  wisdom  and  the  other  accept  the  request  answered 
in  perfect  love  and  nothing  is  impossible.  For  that  is 
God's  love.  "It  shall  come  to  pass,  that  before  they  call, 


256     THE  INFINITE,  IN  TRINITY  AND  UNITY    i 

I  will  answer;  and  while  they  are  yet  speaking  I  will 
hear."  Isa.  65:24. 

We  have  holy  laughter  when  God  answers  prayer, 
in  healing,  saving,  or  prospering.  Perfect  love  in  the 
Unseen  will  laugh  at  the  beginning  of  the  prayer.  God 
saw  the  things  He  created,  which  are  described  in  the 
first  of  Genesis,  as  "good,"  before  a  single  creation 
had  appeared  in  the  Seen. 

How  shall  we  receive  the  perfect  love  which  accepts 
so  freely?  Which  laughs  in  confidence  that  "things 
present,  or  things  to  come;  all  are  yours;  and  ye  are 
Christ's;  and  Christ  is  God's."  We  shall  receive  by 
giving,  giving,  giving,  and  withholding  absolutely  noth 
ing  for  self.  For  that  is  the  love  of  God  towards  us. 

"Give  to  him  that  asketh  of  thee"  is  a  command 
whose  richness  we  have  not  begun  to  fathom.  Give 
wisdom,  knowledge,  time,  labor,  money,  food,  clothes, 
confidence,  feelings,  belief,  assurance,  judgment,  etc., 
etc.,  etc.  When  we  are  one  with  God  He  will  not  permit 
a  thing  to  be  asked  of  us  which  we  can  not  give.  There 
are  mountains  filled  with  gold  which  He  will  reveal  to 
the  person  who  holds  not  a  thing  for  self,  in  any  way. 
We  fail  to  know  where  they  are  because  we  hold  some 
thing  for  self. 

God  Himself  could  not  find  His  own  gold  if  He  with 
held  a  thing  of  all  which  He  has  created,  or  of  Him 
self,  for  Himself.  It  is  His  wisdom  and  riches  and 
freedom  and  health  which  is  disclosed  to  the  one  who 
rises  above  prayer,  and  accepts  without  reserve,  as  be 
ing  granted,  the  prayer  of  the  one  in  the  Seen.  His 
love  is  not  perfect  until  he  does  this.  He  retains  the 
reserve  and  judgment  of  self  instead.  The  "two  agree" 
by  the  one  yielding  himself  wholly  to  the  other,  in  the 
Unseen. 


THE  INFINITE,  IN  TRINITY  AND  UNITY    257 

The  love  of  God  in  man  and  woman  uniting  in  going 
out  to  others  has  a  power  neither  may  have  as  chan 
nels  independent  of  the  other.  The  two  form  perfect 
man,  spiritually  as  well  as  physically.  His  perfection 
of  happiness  does  not  depend  upon  the  consciousness  of 
her  responding  to  his  love,  but  both  happiness  and 
power  are  enlarged  in  God's  love  through  her  uniting 
with  his  in  going  out  to  others.  She  is  his  "help  meet" 
in  this. 

Indeed,  does  she  not  consume  his  tendency  to  dwell 
upon  the  Seen?  That  is,  her  very  dependence  upon 
consciously  being  loved,  for  her  perfect  happiness,  is 
representative  to  him  of  the  Seen  everywhere  calling 
for  the  love  of  God.  'Tor  we  know  that  the  whole 
creation  groaneth  and  travaileth  in  pain  together  until 
now"  (Rom.  8:22),  for  God's  love.  And  as  her  love 
unites  with  him  in  perfect  love  to  all  there  is  the  fore 
taste  of  the  enlarged  life  when  all  of  the  Seen  shall 
be  purged,  and  shall  unite  in  God's  holy  love  to  others. 
And  the  consciousness  of  union  with  his  strength  in 
love,  as  she  ministers  in  obedience  to  him,  is  the  inspi 
ration  she  needs  to  perfect  her  happiness  and  power  in 
God's  perfect  love  to  others. 

Receiving  from  any  person  that  which  is  given 
grudgingly  and  not  cheerfully  as  a  privilege  to  give, 
hinders  perfect  love  which  gives  as  God  gives.  It 
therefore  hinders  His  giving  so  freely  to  us.  It  is  the 
Father's  life  which  is  in  God  when  none  can  reach 
God's  heart  in  giving  grudgingly  in  anything.  It  is 
the  Unseen  which  regards  the  spirit  of  the  giving  and 
refuses  to  receive  except  of  a  like  spirit.  When  one 
receives  only  in  this  spirit  everything  needed  comes 
to  him  to  give  to  others. 

In  the  Seen  where  one  exercises  authority  they  may 


258     THE  INFINITE,  IN  TRINITY  AND  UNITY 

receive  things  given  less  freely.  For  the  necessity  of 
them  disciplining  others  will  force  them  to  receive  re 
gard  and  obedience  as  well  as  other  things  grudgingly 
from  those  disciplined.  They  can  not  then  give  per 
fect  love  to  all  as  God  gives  except  they  are  in  respon 
sive  relation  to  the  one  whose  ministry  is  in  the  Un 
seen,  and  who  refuses  to  receive  that  which  is  not 
given  as  a  privilege,  free  of  grudge  or  necessity.  It 
is  the  union  between  disciples  which  was  between 
Christ  and  the  Father  when  Christ  had  authority  here, 
and  received  attention  from  those  who  heard  Him 
grudgingly. 

What  babes  all  of  us  still  are  in  the  walk  God  has 
for  us !  What  holdings  the  flesh  has  upon  us  where  we 
thought  we  were  wholly  in  the  Spirit.  For  instance, 
our  most  "spiritual"  praise  meetings  are  filled  with 
testimonies  of  what  we  have  received  in  the  Seen  in 
direct  answer  to  prayer.  Or  we  praise  the  messengers 
through  which  we  have  received  wonderful  healings, 
salvations,  prosperity,  or  freedom  from  evil  spirits.  It 
is  all  well  pleasing  to  God,  as  from  babes  in  spiritual 
life  who  have  not  grown  into  perfected  praise.  Into 
lives  which  are  a  part  of  Heaven's  loving  and  blessing, 
rather  than  in  receiving. 

Desiring  the  prayers  of  others  signifies  that  we  are 
not  yet  grown  up  in  the  manhood  of  Christ.  It  is  not 
displeasing  to  God.  Paul  frequently  desired  the  pray 
ers  of  the  saints.  But  in  perfect  love  one  has  no  need. 
It  was  perfect  love  Christ  knew  His  disciples  should 
enter  into  when  He  anticipated :  "At  that  day  ye  shall 
ask  in  my  name:  and  I  say  not  unto  you,  that  I  will 
pray  the  Father  for  you:  for  the  Father  Himself 
loveth  you."  Jno.  16 :26,  27. 

Is  not  that  same  place  for  us  as  for  them,  in  Christ 


THE  INFINITE,  IN  TRINITY  AND  UNITY    259 

with  the  Father?  And  when  we  are  so  fully  accepted 
that  Christ  need  not  pray  for  us,  why  shall  we  desire 
our  brethren  to  pray?  We  reach  it  only  when  we  have 
entered  the  life  of  praise  which  is  acceptance  of  God's 
^perfection  and  wisdom  in  everything.  It  is  a  life  of 
prayer  in  flowing  communion  with  God,  and  not  the 
prayer  of  supplication.  It  is  a  life  in  which  we  hold 
every  one  perfect  before  God  in  all  their  trials,  instead 
of  asking  Him  to  reach  down  and  help  them.  It  is  a 
life  we  enter  through  giving,  forgetful  of  all  receiving 
or  need  of  receiving. 

In  that  life,  however,  even  as  teachers  we  shall  take 
no  thought  of  credit  due  us  as  channels  of  God's  bless 
ings  to  others.  Few  are  able  to  teach  in  this  spirit, 
therefore  few  receive  the  gift,  and  still  fewer  perfect 
it.  The  uttered  word  always  invites  either  acceptance 
or  rejection,  and  self  desires  to  have  it  accepted.  Self's 
ears  itch  for  approval.  But  more  powerful  than  much 
teaching  in  a  mixed  assembly  is  silently  blessing  others 
with  God's  unseen  power. 

Who  of  us  have  learned  of  God  the  power  of  silent 
ministry  in  His  perfect  love  which  casts  out  fear?  Is 
it  not  true  that  through  all  the  ages,  during  which  God 
has  in  some  way  spoken  continually  to  mankind,  this 
speaking  in  a  perfect  oral  ministry  through  human 
voice  occupied  only  about  three  years  when  Christ  was 
upon  earth,  besides  now  and  then  speaking  through  His 
prophets?  Many  men  have  spoken  as  moved  by  His 
Spirit,  it  is  true,  but  not  always  as  His  perfect  oracles. 

And  yet  God  has  led  men  constantly  to  Him  without 
their  fearing,  by  His  silent,  perfect  love.  So  the  teacher, 
in  the  perfect  use  of  his  gift,  will  love  much  and  speak 
little,  except  to  those  who  come  to  him,  with  power  in 
the  Unseen.  All  who  would  have  their  respective  gifts 


260     THE  INFINITE,  IN  TRINITY  AND  UNITY 

of  the  Spirit  perfected  will  minister  after  the  same 
manner.  When  this  becomes  the  rule  the  Holy  Spirit 
will  bring  the  needy  from  the  ends  of  the  earth  to  them. 
And  when  the  people  of  the  Lord  are  gathered  in  one 
place,  seeing  eye  to  eye  with  each  other  in  their  several 
ministries  there  shall  be  fulfilled  the  prophecy  of  Isaiah 
2 :2,  3 : 

"And  it  shall  come  to  pass  in  the  last  days,  that  the 
mountain  of  the  Lord's  house  shall  be  established  in 
the  top  of  the  mountains,  and  shall  be  exalted  above  the 
hills;  and  all  nations  shall  flow  unto  it.  And  many 
people  shall  go  and  say,  "Come  ye,  and  let  us  go  up  to 
the  mountain  of  the  Lord,  to  the  house  of  the  God  of 
Jacob;  and  He  will  teach  us  of  His  ways,  and  we  will 
walk  in  His  paths:  for  out  of  Zion  shall  go  forth  the 
law,  and  the  word  of  the  Lord  from  Jerusalem." 

And  "His  paths"  are  the  paths  of  Perfect  Love. 


CHAPTER  XIII. 
"THE  PERFECT  LAW  OF  LIBERTY." 

In  perfecting  His  love  in  men  God  has  led  the  race 
along  the  line  which  the  individual  experiences  in 
reaching  the  state  where  love  is  made  perfect  in  him. 
That  is,  the  Bible  account  of  the  first  pair  shows  them 
in  a  state  of  perfect  love  wherein  was  no  fear.  So  long 
as  Adam's  love  went  out  towards  God  in  the  Garden  of 
Eden,  "to  dress  and  keep  it,  without  desire  for  self, 
amidst  all  that  was  "pleasant  to  the  sight  and  good  for 
food,"  he  lived  in  a  state  of  happiness.  While  this  con 
tinued  he  had  no  fear.  The  moment  he  anticipated 
joy  and  profit  in  receiving  fruit  "good  for  food," 
"pleasant  to  the  eyes,"  and  "to  be  desired  to  make  one 
wise,"  all  of  which  was  offered  by  Eve  for  his  self,  he 
became  afraid  of  God.  Gen.  2 :9,15 ;  3 :6-8. 

God  immediately  put  him  under  a  new  law.  Not 
one  of  giving  any  longer  with  no  thought  of  receiving. 
But  a  law  of  exchange  wherein  he  could  give  and  should 
receive.  He  should  toil  and  sweat  in  tilling  the  ground, 
but  in  exchange  should  "eat  the  herb  of  the  field."  Man 
should  bruise  the  serpent's  head,  but  in  return  it  should 
bruise  his  heel. 

When  God  gave  Israel  a  law  it  was  the  law  of  ex 
change,  and  not  the  law  of  perfect  love.  An  eye  for  an 
eye,  a  tooth  for  a  tooth.  Blessing  for  blessing.  Offer 
ing  for  sin.  Health  for  obedience.  "Blessed  is  he  that 
considereth  the  poor :  the  Lord  will  deliver  him  in  time 
of  trouble."  Ps.  41:1. 

He  gave  them  the  law  of  tithing,  whereby  He  prom- 


262     THE  INFINITE,  IN  TRINITY  AND  UNITY 

ised  them  to  prove  if,  in  exchange  for  the  tenth,  "I  will 
not  open  you  the  windows  of  heaven,  and  pour  you  out 
a  blessing,  that  there  shall  not  be  room  enough  to  re 
ceive  it."  Mai.  3:10. 

But  the  law  of  tithing  is  not  the  law  of  perfect  love. 
The  law  from  Sinai,  with  ceremonies  and  ordinances, 
was  a  law  of  exchange.  They  were  commanded  indeed 
to  "love  the  Lord  thy  God  with  all  thine  heart,  and 
with  all  thy  soul,  and  with  all  thy  might,"  "but,  as  no 
ticed  in  the  first  chapter,  they  could  not  do  it.  It  was 
an  ideal  which  God  held  before  them  until  they  should 
be  enabled  to  do  it  under  the  law  of  perfect  love. 

In  Isaiah  58 :7-ll  marvelous  blessings  are  promised 
if  they  should  remember  the  poor  and  afflicted.  It  was 
the  law  of  exchange,  and  not  the  "perfect  law  of  lib 
erty"  given  by  Christ.  And  yet  few  Christians  expe 
rience  equal  temporal  blessings.  They  live  with  their 
names  written  under  the  Gospel,  but  knowing  only  the 
spirit  of  the  law  of  exchange.  And  because  they  are 
not  faithful  to  that  law  they  receive  less  health  and 
prosperity  than  was  promised  to  the  Israelites.  They 
will  receive  the  blessings  of  the  law  when  they  are 
faithful  in  its  observance.  They  receive  each  one  "a 
penny  a  day"  when  they  bargain  for  it.  The  Lord 
keeps  His  part  of  the  bargain,  whatever  it  is. 

Let  us,  however,  not  misunderstand  Him  in  his  prom 
ises,  nor  take  advantage  of  them,  if  possible.  The  ex 
change  must  pass  through  love  to  Him  for  He  comes 
to  us  through  love.  And  He  does  not  always  give  the 
exact  thing  in  exchange  for  what  we  give  Him.  We 
do  not  always  know  what  is  best  for  us,  but  He 
does.  "If  ye  then,  being  evil,  know  how  to  give  good 
gifts  unto  your  children,  how  much  more  shall  your 
Father  which  is  in  heaven  give  good  things  to  them 
that  ask  Him."  Matt.  7 :11. 


THE  INFINITE,  IN  TRINITY  AND  UNITY    263 

But  He  does  give  abundantly,  beyond  measure,  for 
what  we  give  to  Him,  even  under  the  old  law  of  ex 
change.  Peace,  hope,  lightness,  health,  prosperity,  all 
in  our  salvation.  Perhaps  not  all  of  each  of  these  we 
desire,  but  more  returns  than  our  giving  to  Him?  Is 
it  not  so?  When  we  wonder  why,  then,  that  we  are  not 
healed  immediately  upon  receiving  the  "poor  that  are 
cast  out"  to  our  house,  as  Isaiah  says,  let  us  consider 
if  He  has  not  given  us  more  than  we  can  measure  in 
blessings  besides  health.  And  doubtless  they  are  the 
ones  we  needed  much  more.  He  gave  abundantly  in  ex 
change,  but  chose  the  wisest  gift  for  us. 

But  there  is  a  way  for  the  person  who  would,  to  re 
ceive  every  promise  in  the  Bible  very  quickly.  And 
they  are  great  beyond  conception,  for  they  include  the 
very  God  Himself,  in  all  of  His  perfection.  How  shall 
we  receive  them?  Simply  by  giving  all  of  self  to  Him. 
Not  in  exchange  can  we  do  this,  but  in  union.  We  try 
to  give  all  of  self  in  exchange  for  Him  when  in  reality 
we  withhold  some  of  His  blessings  for  self.  But  we 
give  all  of  self  in  union  with  Him  when,  with  Him-  we 
give  with  His  freedom  and  impartiality  to  every  one. 

It  is  only  in  giving  of  self  in  union  with  Him  that 
we  come  wholly  under  the  "perfect  law  of  liberty." 
Until  then  we  have  a  salvation  which  is  under  the  law, 
but  through  faith  in  Christ.  It  is  a  large  salvation  ac 
cording  to  our  giving  of  self. 

In  all  of  this  let  us  not  imagine  God  takes  account 
of  our  response  to  Him,  upon  which  He  measures  His 
gifts  to  us.  It  is  not  so.  He  has  already  given  all  of 
Himself  to  us.  We  are  merely  limited  in  receiving,  by 
withholding  self,  or  for  self.  "Ye  ask,  and  receive  not, 
because  ye  ask  amiss,  that  ye  may  consume  it  upon 
your  lusts."  Jas.  4:3.  Prayer  does  not  bring  heaven 


264     TEE  INFINITE,  IN  TRINITY  AND  UNITY    » 

down  to  us  for  it  is  already  at  hand.  It  merely  elimin 
ates  self  to  make  room  for  God  and  heaven  to  come 
into  us. 

In  order  to  receive  much  of  God,  all  of  our  giving 
must  be  done  in  love,  even  though  it  be  human  love, 
which  looks  for  response  in  return.  If  given  as  a 
price  to  purchase  blessings,  all  we  can  give  will  not  go 
very  far  in  the  exchange.  All  the  dollars  the  richest 
man  upon  earth  can  squeeze  out  of  a  lifetime  of  financ 
ing  can  not  equal  the  forces  which  are  brought  to  bear 
to  glean  from  the  earth  and  air  and  sunshine  a  single 
ear  of  corn,  which  forms  a  part  of  one  meal  which  we 
eat.  It  is  the  same  with  all  other  gifts  or  offerings  we 
make.  A  whole  life  of  our  time,  for  instance,  is  less 
than  the  time  which  was  consumed  in  order  to  bring 
the  first  rose  which  was  made  beautiful  for  man  to  look 
upon,  into  its  perfect  flower,  or  to  perpetuate  that 
flower  after  it  was  made  possible,  for  our  present  view. 

Few  Christians  know  a  higher  law  than  that  of  ex 
change.  Paul  calls  the  law  a  schoolmaster  to  bring  us 
to  Christ.  Many  Christians  are  yet  in  the  same  old 
school.  Although  the  old  law  was  indeed  "nailed  to 
the  Cross"  most  Christians  still  seek  its  shelter,  albeit 
under  the  name  of  Christianity.  While  they  think  they 
are  in  the  liberty  of  Christ  they  are  under  the  rule  of 
the  schoolmaster.  While  there  is  joy  under  this  rule 
there  is  fear  also.  The  joy  is  that  of  the  Jews  and  not 
of  Christ.  It  is  when  we  have  entered  the  law  of  love 
in  Christ  Jesus  that  our  joy  is  perfected  and  all  fear  is 
cast  out.  That  is,  in  the  spirit  of  His  law. 

The  law  of  loving  and  blessing,  regardless  of  ex 
change.  The  greatest  happiness  we  have  received  be 
fore  is  but  a  foretaste  of  the  glory  we  enter  in  the  per 
fect  law  of  liberty  in  Christ,  who  thought  only  of  losing 


THE  INFINITE,  IN  TRINITY  AND  UNITY    265 

His  life  that  others  might  be  blessed.  For  they  said 
of  Him :  "He  saved  others ;  Himself  He  can  not  save." 
Was  not  His  happiness  perfected  in  so  doing?  Luke 
13 :32. 

So  shall  we  enter  perfect  happiness  when  we  are  able 
to  pass  from  under  the  master's  rule  into  the  freedom 
of  continually  giving.  It  is  indeed  a  daily  school  of 
self-renunciation  that  shall  bring  us  into  Christ's  per 
fection.  Gentile  and  Jew  must  enter  it  alike. 

It  was  the  spirit  of  the  law  which  Christ  rebuked  in 
our  social  life  when  He  said :  "When  thou  makest  a  din 
ner  or  a  supper  call  not  thy  friends,  nor  thy  brethren, 
neither  thy  kinsmen,  nor  thy  rich  neighbors ;  lest  they 
also  bid  thee  again,  and  a  recompense  be  made  thee. 
But  when  thou  makest  a  feast,  call  the  poor,  the 
maimed,  the  lame,  the  blind :  and  thou  shalt  be  blessed ; 
because  they  have  not  wherewith  to  recompense  thee: 
for  thou  shalt  be  recompensed  at  the  resurrection  of 
the  just."  Luke  14:12-14. 

The  wrong  was  not  in  the  society  of  congenial  friends 
nor  in  the  hospitality  offered,  but  in  the  sefishness  of 
expecting  an  exchange  of  favors.  There  was  not  Heav 
en's  perfect  happiness  in  it.  Christ  came  to  teach  them 
Heaven's  happiness.  And  were  one  to  invite  even 
those  He  described,  who  can  not  recompense  him,  and 
to  hope  instead  for  his  recompense  "in  the  resurrection 
of  the  just,"  as  his  reward,  the  error  would  be  the 
same,  apart  from  the  virtue  of  his  faith  in  God  to  give 
the  reward.  It  would  still  be  done  in  the  spirit  of  the 
Law  from  Sinai. 

Under  the  law  of  Christ's  life  for  others,  when  with 
Paul  we  can  say,  "I  am  crucified  with  Christ:  never 
theless  I  live ;  yet  not  I,  but  Christ  liveth  in  me :  and  the 
life  which  I  now  live  in  the  flesh  I  live  by  the  faith  of 


266     THE  INFINITE,  IN  TRINITY  AND  UNITY 

the  Son  of  God,  who  loved  me  and  gave  Himself  for 
me,"  (Gal.  2 :20) ,  everything  is  different. 

There  is  no  more  tithing  now,  "For  ye  are  bought 
with  a  price:  therefore  glorify  God  in  your  body  and 
your  spirit,  which  are  God's/'  1  Cor.  6 :20.  No  more 
giving,  hoping  for  a  blessing  in  exchange,  for  God  al 
ready  "Hath  blessed  us  with  all  spiritual  blessings  in 
heavenly  places  in  Christ."  Eph.  1 :3.  No  more  pur 
chasing  health  by  kind  deeds,  for  by  Christ's  "stripes 
ye  were  healed."  1  Pet.  2 :24.  No  more  giving  in  order 
that  the  Lord  may  give  houses  and  lands  in  return,  for 
Christ  "became  poor,  that  ye  through  His  poverty 
might  be  rich."  2  Cor.  8 :9. 

Everything  which  Christ  has  purchased  is  for  us  as 
a  free  gift,  and  not  as  a  purchase  upon  our  part.  There 
is  not  a  blessing  any  one  has  received  but  is  ours  also. 
We  do  not  receive,  because  we  live  under  the  law  of 
ordinances,  or  expecting  favors  in  return  for  doing  or 
loving. 

It  is  the  way  of  the  world,  but  it  is  not  God's  best 
way.  "For  the  wisdom  of  this  world  is  foolishness 
with  God."  We  look  to  men.  We  expect  to  be  blessed 
as  other  men  are  blessed.  With  gifts  of  healing  or  of 
miracles  or  of  preaching  or  of  tongues.  We  thereby 
glory  in  men.  God  rebukes  us  in  rich  and  tender  love 
when  He  says : 

"Therefore  let  no  man  glory  in  men.  For  all  things 
are  yours ;  whether  Paul,  or  Apollos,  or  Cephas,  or  the 
world,  or  life,  or  death,  or  things  present,  or  things  to 
come;  all  are  yours;  and  ye  are  Christ's;  and  Christ 
is  God's."  1  Cor.  3 :21-23.  "Eye  hath  not  seen,  nor  ear 
heard,  neither  have  entered  into  the  heart  of  man,  the 
things  which  God  hath  prepared  for  them  that  love 
Him."  1  Cor.  2:9. 


THE  INFINITE,  IN  TRINITY  AND  UNITY    267 

"For  them  that  love  Him!"  That  is  the  secret  of 
receiving  "all  things."  To  love  Him  "with  all  thine 
heart,  with  all  thy  soul,  and  with  all  thy  might."  To 
love  "thy  neighbor  as  thyself."  Christ  said  that  upon 
these  two  commandments  hang  all  the  law  and  the 
prophets. 

It  means  to  love  like  He  loved,  as  demonstrated  in 
Christ.  To  love  live  a  living  fountain  of  waters,  bless 
ing  and  refreshing  every  one  upon  every  hand.  To 
love  God  and  bless  His  name  and  other  persons  with  no 
thought  of  health  or  prosperity  or  salvation  coming 
from  it.  They  come  then  without  thinking. 

It  was  the  love  that  shook  the  world  with  heavenly 
speech  upon  the  day  of  Pentecost  and  which  melted 
the  world  in  kindness  until  they  flocked  by  the  thou 
sands  to  receive  God  and  join  the  throng  in  loving  and 
giving  to  others  with  perfect  joy.  The  same  power, 
and  greater,  is  ours,  when  we  love  as  it  is  our  privi 
lege  to  do. 

Such  love  is  the  way  of  the  final  victory  when  Satan 
is  cast  down,  when  we  are  told  that  "they  overcame  him 
by  the  blood  of  the  Lamb,  and  by  the  word  of  their  tes 
timony  ;  and  they  loved  not  their  lives  unto  the  death." 
Rev.  12:11.  They  overcame,  not  by  the  visible  blood, 
but  by  the  unseen  life  which  that  blood  represents. 
"For  the  blood  is  the  life."  Deut.  12 :23.  They  over 
came  by  faith  in  that  Life  which  went  out  in  love  for 
others.  Which  cried  out  in  love,  even  upon  the  cross, 
when  not  one  received  Him,  "Father,  forgive  them ;  for 
they  know  not  what  they  do."  And  "the  word  of  their 
testimony"  was  not  merely  the  spoken  word  which  peo 
ple  hear.  But  it  was  the  Living  Word  of  Christ's  same 
life  in  them  going  out  in  the  same  spirit  to  bless  and 
love  all. 


268     THE  INFINITE,  IN  TRINITY  AND  UNITY 

With  most  Christians  the  Spirit  of  life  which  indeed 
dwells  within  them  through  Christ,  is  united  with  the 
Law  from  Sinai.  Christ  is  united  with  self.  And 
while  God  is  so  considerate  of  us,  as  His  ignorant  but 
well  meaning  children,  as  to  permit  us  to  walk  to 
gether  in  that  way  in  the  flesh,  because  we  can  not 
rise  above  it,  we  have  not  the  freedom  of  heaven  when 
we  shall  be  free  of  self.  Nor  have  we  the  victory  of  the 
perfected  Christ  within  us  nor  manifest  in  our  lives. 
In  order  to  have  that,  the  Unseen  must  envelop  and  con 
trol  the  Seen  in  our  lives.  The  law  of  perfect  love  must 
overwhelm  and  consume  the  desire  of  self,  thus  making 
peace. 

To  do  otherwise  is  to  put  "a  piece  of  new  cloth  unto 
an  old  garment,  for  that  which  is  put  in  to  fill  it  up 
taketh  from  the  garment,  and  the  rent  is  made  worse." 
Matt.  9 :16.  That  is  what  Christians  usually  try  to  do. 
They  find  something  lacking  in  their  lives  of  sin,  and 
they  receive  Christ  in  order  "to  fill  it  up."  Then  al 
ways  "the  rent  is  made  worse."  That  is,  they  begin  to 
suffer  in  the  flesh  as  never  before.  Trials  and  tempta 
tions  come  which  they  never  had  experienced.  They 
are  told  to  expect  this,  because  the  Bible  says  "All  that 
will  live  Godly  in  Christ  Jesus  shall  suffer  persecu 
tion."  2  Tim.  3:12. 

They  overlook  the  further  Bible  teachings  that  they 
shall  rise  to  where  they  will  not  feel  the  persecutions, 
and  that  "nothing  (including  persecutions)  shall  by 
any  means  hurt  you."  Luke  10 :19.  Or  that  if  they  do 
feel  them  it  will  bring  happiness  instead.  "Blessed  are 
ye  when  men  shall  revile  you,  and  persecute  you,  and 
shall  say  all  manner  of  evil  against  you  falsely,  for  my 
sake."  Matt.  5:11.  For  His  sake  means  when  we  have 
the  life  of  love  in  us  which  He  perfected  in  Himself 
which  lost  itself  for  others.  Luke  23 :34. 


THE  INFINITE,  IN  TRINITY  AND  UNITY    269 

Our  hardships  come  from  our  living  below  or  being 
satisfied  with  less  than  the  ideal  in  Him.  By  our  try 
ing  to  add  the  Gospel  to  the  Law,  instead  of  permitting 
the  former  to  fulfill  the  latter.  Of  trying  to  unite 
Christ  with  self  instead  of  permitting  Him  to  fulfill 
all  the  hopes  self  ever  had. 

We  try  to  "put  new  wine  into  old  bottles."  We  can 
not  put  the  Gospel,  or  the  law  of  perfect  love  expand 
ing  to  all  creatures  everywhere,  into  the  old  bottle  of 
the  Law,  or  of  self,  whose  greatest  happiness  is  in  a 
perfect  exchange  of  blessings.  Were  we  able  to  do  it 
the  Law  and  self  would  both  be  broken  by  the  expan 
sion  of  love  beyond  the  confines  of  either,  and  the  per 
fection  of  our  love  would  be  lost.  Then  would  "the 
wine  be  spilled." 

Instead,  the  "new  wine"  of  perfect  love  may  saturate 
and  overflow  self  in  an  increasing  tide  of  usefulness  to 
others,  until  self  is  so  completely  drowned  that  God  has 
His  perfect  way  through  us.  It  is  by  entering  the 
new  wholly  and  unreservedly,  however,  instead  of  unit 
ing  it  with  self  retained.  It  must  be  entered  wholly 
before  we  ever  receive  the  freedom  of  Christ  concern 
ing  which  He  said:  "If  the  Son  therefore  shall  make 
you  free  ye  shall  be  free  indeed."  Jno.  8 :36. 

That  it  is  almost  the  universal  experience  of  Chris 
tians  to  undergo  real  suffering  and  distress  without 
entering  into  a  life  which  feels  no  suffering  in  perfect 
love,  appears  to  be  an  argument  against  what  we  are 
writing.  However,  "Let  God  be  true,  but  every  man  a 
liar."  And  if  but  one  prove  a  glorious  exception  to 
the  rule  who  shall  say  his  experience  is  not  for  all  ? 

Of  such  an  one  we  write.  He  goes  in  and  out 
amongst  the  brethren,  ministering  all  the  day  and 
much  of  the  night  to  lost  and  straying  ones  in  need  of 


270     THE  INFINITE,  IN  TRINITY  AND  UNITY 

soul  and  bodily  comfort  and  healing.  Prior  to  his 
twenty-eighth  year  of  age,  about  seven  years  ago,  he 
was  a  drunkard,  blasphemer,  liar,  morphine  fiend, 
without  the  knowledge  of  God  or  God's  ways.  For  his 
father  was  a  man  of  like  character  before  him,  and  his 
associates  had  been  of  his  kind.  In  misery  and  in 
hatred  of  his  very  existence  he  tried  to  take  his  own 
life,  but  failed.  He  gnashed  his  teeth  in  the  tortures 
of  hell  in  his  soul.  Without  knowing  God  he  neverthe 
less  reached  out  after  Him,  in  hopes  there  was  a  God. 

But  he  wanted  no  God  to  "fill  up"  the  parts  of  self 
he  was  tired  of.  For  he  was  tired  of  all  parts  and  he 
wanted  a  God  to  make  all  things  new.  And  God  did 
this  very  thing.  When  the  man  went  to  sleep  God 
gave  him  peace  and  when  he  waked  up  it  was  a  new 
world.  He  could  not  swear,  nor  drink,  nor  worry,  nor 
fear,  nor  doubt.  He  knew  it  was  God  who  had  come  in 
and  he  ran  to  a  Christian  altar  and  wept  without  ceas 
ing,  for  the  change.  He  has  been  persecuted  since,  but 
has  not  felt  it,  except  in  joy. 

He  was  strangled  and  choked  into  what  they  thought 
was  death,  but  he  felt  it  not.  He  was  stripped  of  his 
clothes  and  every  tissue  and  muscle  of  his  body,  so  far 
as  possible,  was  bruised  to  a  jelly,  and  he  felt  it  less 
than  a  splinter  in  his  hand  had  pained  him  in  the  old 
life.  He  lives  to  tell  the  story  to  those  who  know  his 
daily  ministry.  It  is  too  strange  for  others  to  believe. 
For  his  Lord  did  not  even  permit  the  marks  of  his  per 
secution  to  remain.  It  is  no  greater  experience  than 
any  one  may  have  as  soon  as  self  is  out  and  God  comes 
in.  Nor  as  great,  for  there  is  still  self  in  him.  He  is 
known  amongst  us  merely  as  "Brother  Dennis."  His 
life  is  one  of  love,  love,  love,  in  service  to  all. 

So  we  see  there  is  a  life  of  service  to  God,  after  we 


TEE  INFINITE,  IN  TRINITY  AND  UNITY    271 

have  accepted  Christ,  which  is  but  partly  free,  and  in 
which  we  are  still  under  the  spirit  of  the  law.  It  is 
not  displeasing  to  God  when  we  can  rise  no  higher.  It 
is  when  we  know  the  more  perfect  service  and  refuse  it 
that  we  come  under  condemnation. 

Each  one's  individual  experience  in  entering  into 
Christ's  freedom  was  typified  by  the  experience  of 
Israel  when  Christ,  the  ' 'Light  of  the  World"  appeared 
to  them  in  the  flesh.  When  they  rejected  Him  and  cru 
cified  Him  they  came  under  condemnation  such  as  they 
had  never  experienced.  Until  then  their  service  under 
the  Law  was  acceptable,  though  it  was  not  perfect.  But 
they  had  known  no  better.  For  "the  times  of  this  ig 
norance  God  winked  at,  but  now  (then)  commandeth 
all  men  everywhere  to  repent."  Act  17 :30. 

So  it  is  that  living  in  the  spirit  of  the  Law  is  accept 
able  unto  God,  even  in  Christ,  when  it  is  impossible 
for  one  to  live  in  a  baptism  of  Christ's  holy  love  through 
the  Holy  Ghost,  as  promised.  For  Paul  tells  us  that 
"the  law  is  holy,  and  the  commandment  holy,  and  just, 
and  good."  Rom.  7:12. 

It  is  when  the  Holy  Spirit  shows  one  the  freedom 
of  Christ's  perfect  love,  and  it  is  rejected,  that  condem 
nation  comes.  For  this  reason  this  chapter  will  bring 
many  who  have  been  free  in  Christ  under  the  spirit  of 
the  Law,  into  condemnation,  if  they  refuse  to  enter  His 
love  of  free  and  joyful  sacrifice  for  others.  Each  one 
must  nail  self  to  the  Cross  before  he  is  dead  to  the 
spirit  of  the  law. 

Christ  Himself  was  not  free  from  the  human  spirit 
which  weighed  upon  Him,  or  the  spirit  of  the  law,  lov 
ing  response  in  the  Seen,  until  after  He  was  perfected 
upon  the  cross.  "I  looked  for  some  to  take  pity,  but 
there  was  none ;  and  for  comforters,  but  I  found  none." 


272     THE  INFINITE,  IN  TRINITY  AND  UNITY    : 

Ps.  69 :20.  But  after  His  resurrection  He  was  neither 
elated  nor  cast  down  by  either  response  or  rejection  in 
the  Seen.  The  only  reproof  He  gave  then  was  for  their 
sakes,  because  they  were  "slow  of  heart  to  believe  all 
that  the  prophets  have  spoken."  Luke  24 :25. 

All  who  have  a  free  conception  of  the  glory  of  the 
perfect  law  of  liberty  above  the  Law  from  Sinai,  as  pic 
tured  faintly  by  Paul  in  Heb.  12:18-29,  can  not  fail  to 
be  humbled  before  the  glory  in  God's  service  which 
awaits  those  who  enter  fully  the  spirit  of  the  law  of 
Christ,  in  complete  separation  from  the  spirit  of  the 
former  law.  For  they  will  see  how  one's  life  in  Christ 
is  marred  by  a  vestige  of  the  spirit  of  the  old  law  in  us 
as  greatly  as  Christ's  perfect  law  would  have  been 
marred  of  its  perfection  by  embracing  the  least  im 
perfection  of  the  Law  of  Moses. 

As  we  sing  praises  unto  our  God  that  He  did  not 
permit  the  latter,  shall  our  perfect  hearts  be  satisfied 
by  day  or  by  night  until  we  are  living  free  of  the  spirit 
of  the  old  law  in  a  deliverance  that  only  the  baptism 
with  the  precious  Holy  Ghost,  who  infolds  Christ's 
freedom,  can  give  us  and  keep  within  us  in  His  pow 
erful  presence?  Is  there  a  thing  more  vital  to  our 
freedom  in  Christ  than  this  "promise  of  the  Father?" 

When  we  look  within  our  own  being  do  we  not  see 
in  miniature  all  that  the  law  of  Moses  and  its  fulfill 
ment  in  Christ,  through  broad  centuries  of  time  and 
amidst  great  and  stirring  panoramas  of  events  typi 
fied?  And  within  ourselves  do  we  not  see  in  miniature 
all  that  shall  come  to  pass  in  the  world  before  the  com 
ing  of  Christ?  We  must  pause  and  tremble  and  wor 
ship  before  a  God  who  has  made  of  man  so  wonderful 
a  being ! 

Thus,  the  moment  we  have  given  ourselves  to  God 


THE  INFINITE,  IN  TRINITY  AND  UNITY    273 

self  begins  to  manifest  the  law  of  Moses.  Self  seeks 
to  live  justly  before  God  and  man.  To  weigh  all  mat 
ters  conscientiously  and  to  make  a  perfect  exchange  in 
all  dealings.  Self's  idea  of  this  is  "duty."  Right  and 
fair  dealing.  Its  most  perfect  rule  is  "all  things  what 
soever  ye  would  that  men  should  do  to  you,  do  ye  even 
so  to  them:  for  this  is  the  law  and  the  prophets." 
Matt.  7:12.  So  just  it  is  that  it  is  called  "the  golden 
rule."  But  after  all,  it  is  the  old  law. 

Christ  brought  in  a  still  better  rule.  It  is  a  "dia 
mond  rule"  which  strikes  a  consuming  fire  of  anything 
in  this  world  against  which  it  is  perfectly  arrayed. 
He  comes  into  our  lives  with  more  than  justice,  for  He 
is  perfect  love.  Under  the  fire  of  the  Holy  Spirit's 
baptism  our  dealings  are  tempered  with  what  is  in 
finitely  more  tender  and  sensitive  and  deep  and  full 
than  our  conscience,  for  we  have  the  tenderness  and 
richness  of  the  Holy  Spirit  of  God  Himself.  There  is 
then  more  than  equality  in  our  dealings  with  our  fellow- 
men,  for  it  is  God's  own  delight  within  us  in  pouring 
upon  them  all  they  can  hold,  regardless  of  what  they 
have  done  for  us.  Is  it  not  wonderful!  Wonderful! 
Wonderful !  It  is  the  perfect  law  of  Christ's  life  above 
the  old  law  of  exchange  in  the  spirit  of  self. 

For  Christ  comes  into  us,  not  to  destroy  self  or  our 
individuality,  as  an  entity  which  exists,  as  previously 
noted,  just  as  He  came  not  to  destroy  the  law.  But 
as  He  came  to  fulfill  the  law,  in  all  of  its  promises  and 
hopes,  so  He  comes  into  us  to  fulfill  all  the  promises 
and  hopes  and  ideals  which  we  have  ever  had  in  the 
highest  and  greatest  moments  within  our  own  selves. 
As  the  law  made  nothing  perfect,  even  in  its  best  appli 
cation,  neither  can  self,  in  its  holiest  hopes.  But  Christ 
did  in  His  perfect  law,  and  He  shall  within  us  if  we 
permit  it. 


274     THE  INFINITE,  IN  TRINITY  AND  UNITY 

And  of  the  future,  everything  which  is  portrayed  in 
the  drama  of  the  world's  onmoving  life,  of  commotions, 
and  of  wars  and  rumors  of  wars,  and  nation  against 
nation,  of  troublous  times  such  as  have  never  been,  of 
moon  being  turned  into  blood  and  the  sun  to  darkness, 
before  the  coming  of  Christ  in  His  final  glory,  has  its 
likeness  in  miniature  in  each  individual  life  which  shall 
receive  Christ  in  His  perfect  likeness,  in  the  flesh. 
Commotions  and  wars  and  conflicts  in  the  flesh,  and 
self's  sun  must  be  darkened  and  its  brightest  moons 
be  turned  into  the  blood  of  Christ,  or  His  perfect  life, 
before  we  can  receive  His  fullness. 

Who  is  able  for  these  things?  But  be  not  dismayed. 
God  is  able.  Not  a  thing  of  the  flesh  can  stand  in  the 
way  of  the  Holy  Spirit  when  self  is  consumed  in  His 
mighty  presence.  "Fear  not,  little  flock.  For  it  is  the 
Father's  good  pleasure  to  give  you  the  kingdom.  Sell 
that  ye  have,  and  give  alms;  provide  yourselves  bags 
which  wax  not  old,  a  treasure  in  the  heavens  that 
faileth  not,  where  no  thief  approacheth,  neither  moth 
corrupteth.  For  where  your  treasure  is,  there  will 
your  heart  be  also."  Luke  12 :32-34. 

When  we  see  how  great  a  proportion  of  Gentiles  are 
still  under  the  spirit  of  the  law  from  Sinai  is  it  any 
wonder  God  should  bring  this  truth  to  light  before 
the  restoring  of  the  Jews  to  His  favor?  How  can  we 
hope  to  win  them  to  Christ,  many  of  whom  are  no 
more  under  the  spirit  of  the  law  than  we,  although 
they  acknowledge  its  authority  as  we  do  not  ?  And  when 
both  Gentile  and  Jew  embrace  freedom  in  Christ's  per 
fect  love  shall  not  the  former  need  to  renounce  self 
as  well  as  the  latter? 

Verily  when  the  twain  of  these  two  nations  become 
one  people  in  God,  as  predicted  in  Eph.  2:11-18,  both 


THE  INFINITE,  IN  TRINITY  AND  UNITY    275 

must  yield  self  to  the  Christ  whose  wondrous  salva 
tion  from  self  few  have  understood.  Nor  can  there 
be  the  least  shadow  of  prejudice  between  the  two,  when 
perfect  love  which  does  not  regard  self  is  in  and 
through  them.  There  can  be  no  fear  that  one  shall 
take  advantage  of  the  other  or  be  favored  more  than 
is  due  when  perfect  love  abounds. 

Neither  Gentile  nor  Jew  have  known  the  meaning  of 
God's  renunciation  of  Himself  in  perfect  love,  referred 
to  by  Paul  when  he  writes  concerning  Christ, 

"For  He  is  our  peace,  who  hath  made  both  one,  and 
hath  broken  down  the  middle  wall  of  partition" — which 
is  self — "between  us ;  Having  abolished  in  His  flesh  the 
enmity" — in  self — "even  the  law  of  commandments 
contained  in  ordinances;" — of  exchange  for  self— -"for 
to  make  in  Himself  of  twain  one  new  man,  so  making 
peace;  and  that  He  might  reconcile  both  unto  God  in 
one  body  by  the  cross," — self-renunciation — "having 
slain  the  enmity  thereby :  and  came  and  preached  peace 
to  you  which  were  afar  off,  and  to  them  that  were  nigh. 
For  through  Him" — Self-renunciation — "we  both  have 
access  by  one  Spirit" — of  Self-renunciation,  the  Holy 
Spirit— "unto  the  Father."  Eph.  2:14-18. 

Can  anything  possibly  hinder  our  union  as  branches 
in  the  Vine  when  we  each  have  this  Spirit?  And  can 
either  of  us  approach  God  or  enter  His  heaven  with 
any  spirit  short  of  it,  or  through  a  life  of  less  than  self- 
renunciation  in  love  with  Christ  enthroned  within? 

It  is  God's  perfect  love,  which  gives,  gives,  gives 
without  the  thought  of  self.  Which  is  the  same  to  high 
or  low,  rich  or  poor,  the  chosen  or  the  cast  outs.  This 
is  absolutely  impossible  in  the  human,  and  even  God's 
love  is  so  bound  in  human  vessels  that  its  overcoming 
growth  is  slow.  Herein  is  a  place  for  love  for  all  the 


276     THE  INFINITE,  IN  TRINITY  AND  UNITY 

nameless  infants  in  the  world  to  occupy  in  our  hearts 
above  the  love  of  friends.  When  love  for  such  is  per 
fected  it  is  the  perfection  in  embryo  of  love  to  all  the 
world.  For  do  not  nameless  infants  descend  from  every 
rank  in  life,  from  seats  upon  thrones  to  dens  of  vice  and 
crime?  Is  it  not  true  in  the  broadest  sense  that  "a 
little  child  shall  lead  them"  into  the  greatest  existence 
there  is  upon  earth  or  in  heaven?  And  then  shall  the 
church  be  able  the  world  around  to  sing 

"IN  LOVE'S  WHITE  HEATED  FLOW." 

(In  Pisgah  Home  Songs.     Tune— "Sweet  By  and  By.") 

There's  a  life  filled  with  gladness  and  love. 
Tis  a  stream  right  from  heaven  above, 
And  it  reaches  the  rich  or  outcast, 
Passing  oft  by  the  first  for  the  last. 

CHORUS. 

In  love's  white  heated  flow 

There  are  none  e'er  too  high  or  too  low, 

To  be  bound  with  the  Blood, 

In  a  bundle  of  life  with  our  Lord. 

There  is  health  right  from  heaven  above, 
Tis  the  promise  of  mercy  and  love. 
Through  the  stripes  of  the  Christ  who  has  borne 
All  that's  sick  and  infirm  to  the  throne. 

'Tis  a  life  we  shall  follow  with  heart 
Humble,  meek,  lowly  and  all  contrite ; 
Heaven's  blessings  shall  then  on  us  fall 
As  our  love  goes  alike  out  to  all. 


THE  INFINITE,  IN  TRINITY  AND  UNITY    277 

In  conclusion  we  are  aware  that  this  book  is  like  a 
vista  in  a  landscape  opening  that  we  may  view  a  bound 
less  sea  beyond,  and  a  sea  which  is  ours  to  sail  upon 
freely.  For  truly  through  this  " vista"  a  sea  of  truth 
and  righteousness  opens  before  us  in  a  life  right 
now  which  seems  as  boundless  as  the  sea  for  all  we 
know.  Those  who  can  scarce  keep  afloat  amidst  the 
little  ripples  of  Life's  current  may  not  dare  to  venture 
upon  the  Sea.  And  yet  inspiration  should  come  even 
to  those  in  the  knowledge  of  the  Sea  being  for  them 
if  they  can  bear  it. 

It  is  God's  overwhelming  greatness  of  life  for  us 
to  enter  into  right  now  which  inspires  us  with  worship 
which  makes  the  heart  grow  large.  This  is  the  secret 
of  a  simplicity  which  is  so  triumphant  in  the  religion 
of  many  who  are  illiterate  and  superstitious.  A  tri 
umph  accordingly  great  is  for  those  of  the  highest 
culture  and  learning  who  are  permitted  to  see  God  as 
He  really  wants  to  appear  in  their  present  lives.  Every 
one  shall  have  the  simplicity  of  a  child  before  Him 
when  they  see  Him  so  now,  instead  of  hoping  for  some 
thing  greater  than  men  have  known  only  in  a  distant 
future.  And  then  the  great  future  is  ours  too. 


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